N  4: 


.H^ 


Henderson,  Robert. 
A  series  of  sermons  on 
practical  and  familiar 


SERIES 


OP    . 


i^^iE®Si 


OTf 


Pvaclical  Sind  Tamilian  Subjects 


IN  .TWO  VOLUMES, 


BY    THE 

UEV.  ROBERT  HENDEUSON, 

PASTOR  OP  THE 
PRESBYTERIAN  CHURCH  IN  MURFREESBOROUGH. 


VOI/UMEIi 


TRIKTED  AT  THE 
KNOXVILLE   REGISTER*'  OFFICE. 

BY 

HEtSKELL  AND   BROWN. 


INDEX. 


SERMON  XX. 

THE  CHRISTIAN    HOPE. 


Fags. 


^'*  That  by  two  immutable  things,  in  which 
it  luas  impossible  for  God  to  lie,  we 
might  have  a  strong  consolation,  who 
have  fled  for  refuge  to  lay  hold  on  the 
hope  set  before  us  ;  which  hope  we  have 
as  an  anchor  of  the  soul,  both  sure  and 
stedfast,  and  lohich  ent&reth  into  ,thai 
loithin  the  vail ;  whither  the  fore-run- 
ner is  for  us  entered,  even  Jesus  made  a, 
high  priest  forever  after  the  order  of 
Melchisedec;''  Heb.  vi,  18,  19,  20,  1 

SERMON  XXL 

ON  THE  DEATH  OF  THE  LATE  PIOUS  AND  VAL- 
UABLE COL.  FRANCIS  A.  RAMSEY,  OF  KNOX 
VILLE. 

>'  The  righteous  perisheth,  and  no  man 
layeth  it  to  heart ;  and  merciful  men 
are  taken  away,  none  considering  that 
the  righteous  is  taken  away  from  the 
evil  to  eome;^'  Isaiah  Ivii,  1.  4:1 

SERMON  XXIL 

COMFORT  FOR  THE  AFFLICTED  AND  DISTRESS 
ED. 

^^  O  thou  afflicted,  tossed  with  tempest, 


IV  INDEX. 

and  not  comforted,  hdiold,  I  zc'dl  laij 
thy  stones  loith  fair  colours,  and  laij 
thy  foimdatiomvith  saj)2^hires;^'  Isaiah 
lIv/11.  67 

SERMON  XXIII. 

THE  DOCTRI^sE  OF  THE  ATONEMENTj  ITS  MA- 
TURE, NECESSITY  A]ND  EXTENT,  STATED 
^ND  ILLUSTRATED. 

'•*  And  he  is  the  propitkition  for  our  sins, 
and  not  for  ours  only,  hut  also  for  the 
sins  of  the  mliolc  loorld;''  1  John,  ii/2.        83 

SERMON  XXIV. 

RATIONAL  3I0TIA^ES  ADDRESSED  TO  ALL,  TO  IN 
DUCE  THEM  TO  KEEP  THE  COMMANDMENTS 
OF    GOD. 

^'My  son,  for  get  not  my  laio  ;hut  let  thine 
heart  keep  my  commandments ;  for 
length  of  days,  ajid  long  life,  and  peace, 
shall  they  add  to  thee.  Let  not  mercy 
and  truth  forsake  thee;^  bind  them  about 
thy  neck  ;  icrite  them  upon  the  table  of 
thine  heart  ;  so  shall  thou  find  favor 
and  good  understanding  in  the  sight  of 
Godandman;^^  Proverbs  iii,  1 — 4.  101 

SERMON  XXV. 

THE   ANXIOUS  sinner's  EA^INEST  ENaUIRY    FQR 
SALVATION. 

••  Xoio  lohen  they  heard  this,  they  iccre 
pierced  in  their  heart,  and  said  unto 
Peter  and  to  the  rest  of  the  apostles. 


INDEX  V 

}ne)i  and  hrttliren,  ivhat  sl\all  we  do  ? 
Then  Peter  said  unto  them^  repent  and 
he  baptised  every  one  of  you,  in  the 
name  of  Jesus  Christy  for  the  remission 
of  sins,  and  ye  shall  receive  the  giftQf 
the  Holy  Gho^t  ;''  Acts  ii,  37,  38.  119 

SERMON  XXVI. 

AN    EXPOSTULATION    WITH    THE   HAUGHTY     RE- 
JECTORS   OF  god's   COUNSELS. 

''  But  the pharisecs  and  laioyers,  rejected 
the  counsel  of  God  against  themselves^ 
not  being  baptised  of  him ;^^  L<uke  vii,  30.       138 

SERMON  XXVIL 

SIMPLE*rONS,  SCORNERS  AND  FOOLS,  IN  THE 
SCRIPTURAL  ACCEPTATION  OF  THE  TERMS, 
ENTREATED  TO  DESIST  FROM  THEIR  SIMPLI- 
CITY, SCORNING  AND  FOLLY,  AND  TO  ACCEPT 
THE  OVERTURES    OF    DIVINE  MERCY. 

'"  How  long,  ye  simple  ones,  ivill  ye  love 
simplicity,  and  scorners  delight  in  their 
scorning,  ajid  fools  hate  knowledge  ;^^' 
Prov.  i,  22.  11^ 

SERMON  XXVIII. 

THE  MA-^  OF  GOD  ENGAGING  HIS  HEART  TO 
APPROACH  UNTO  GOD. 

'•*  For  ivho  is  this  that  engaged  his  heart 
lo  approach  unto  me,  saith  the  Lord  V^ 
Jeremiah  xxx,  21,  last  clause.  16Q 


^- 


vl^  INDEX. 

SERMON  XXIX. 

THE    CHRISTIAN    BELIEVER    ARDENTLY  DESIR- 
ING COMMUNION  WITH  GOD. 

'•'  My  soul  thirsteth  for  God,  the  living 
God,  lohen  shall  I  come  and  appear  be- 
fore God  ?"  Psalm  xHi,  2.  17'8^ 

SERMON  XXX. 

THE  LABORING  AND  HEAVY     LADEN  SINNER    IN 
VITED  TO  CHRIST  FOR  REST. 

^^  Come  unto  me  all  ye  that  labor,  and  are 
heavy  laden,  and  I  will  give  you  rest ;" 
Mat.  XI,  28.  198 

SERMON  XXXJ. 

LOVE  TO  GOD  AND  ONE  ANOTHER,  A  PROOF  THAT 
THOSE  POSSESSED  OF  IT  ARE  BORN  OF  GOD. 

^'^  Beloved  let  us  love  one  another,  for  love 
is  of  God,  and  every  one  that  loveth  is 
horn  of  God  and  knoweth  God  ;"  1  John 
jv,  7.  211 

SERMON  XXXII. 

'^'HE    AWAKE:NED  SINNER   CRYING  MIGHTILY  TO 
GOD    FOR    MERCY. 

^^  And  they  came  to  him,  and  awoke  him, 
saying.  Master,  Master,  ive  perish  / 
Tlien  he  aldose  and  rebuked  the  wind, 
and  the  raging  of  the  water,  and  they 
ceased,  and  there  was  a  calm  ;"  Luke 
viii,  24.,  '  ,2^52 


INDEX.  vii 

SERMON  XXXIIL 

JERtrSALEM    PREFERRBb    BY    THE     PlOUS      MAN 
ABOVE  HIS    CHIEF  JOY. 

•^  If  I  forget  thecj  O  Jerusalem,  let  my 
right  hand  forget  her  cunning  ;  if  I 
do  not  remember  thee,  let  my  tongue 
cleave  to  the  roof  of  my  mouth ;  if  I 
•  prefer  not  Jerusalem  above  my  chief 
joy  ;"  Psalm  cxxxvii,  5,  6.  244 

SERMON  XXXIV, 

THE  WORD  TAKEN  AWAY  OUT  OF  HBARERs' 
HEARTS  BY  THE  ENEMY  OF  SOULS. 

"  Tliose  by  the  way  side,  are  they  that 
hear,  then  cometh  the  devil  and  taketh 
aioay  the  word  out  of  their  hearts,  lest 
they  should  believe  and  be  saved  ;"  Luke 
viii,  12.  256 

SERMON  XXXV. 

THE  INDEPENDENT  SOVEREIGNTY  AND  THE 
UNIVERSAL  AND  PARTICULAR  PROVIDENCE 
OF  GOD. 

^^  For  of  him,  and  through  him,  and  to 
him,  are  all  things.  To  whom  be  glory 
forever.     Amen;''  Romans  xi,  36.  272 

SERMON  XXXVI. 

THE   FINAL    PERSEVERANCE    OF    TRUE     SAI^STS 
ATTEMPTED  TO   BE   PROVED. 

^^  When  a  righteous  man  turneth  away 
from  his  righteousness,  and  committeth 
iniquity,  and  dieth  in  them;  for  his  ini- 
quity that  he  hath  done,  shall  he  die;'' 
Bzekiel  xviii,  26,  988 

.'% 


viii-  ^  INDEX. 

SERMON  XXXVII. 

YOUNG  MEN  CAREFULLY  WARNED  AGAINST 
THE  DANGER  OF  BAD  COMPANY,  AND  EAR- 
NESTLY DISSUADED  FROM  SUCH   COMPAKY. 

'^  Enter  not  into  the  paih  of  the  iclcJccd, 
and  go  not  in  the  zvay  of  evil  men,  avoid 
it,  pass  not  hij  it,  turn  from  it  pass  a- 
tuay  ;''  Prov.  iv,  14,15.  300 

SERMON  XXXVIII. 

SELF  APPROBATION  T4E  GREAT  GROUND  OF 
RATIONAL  AND  SUBSTANTIAL  ENJOYMENT. 

^^  But  let  every  man  prove  his  own  tvork, 
and ^t hen  shall  he  have  i^ejoicing  in  him- 
self alone,  and  not  in  another;''^  Gal.  6^  4.      -31.7 

SERMON  XXXIX 

THE  LAMB  OP  GOD  TAKING  AWAY  THE  SIN  OF 
THE  WORLD. 

*"  Behold  the  Lamb  of  God,  which  takcth 

aivaij  the  sin  of  the  world',"  John  1,29.       331. 

SERMON  XL- 
SINNERS    SOLEMNLY  WARNED    NOT  TO  HARDEN 
THEIR  HEARTS  AGAINST  THE  GOSPEL  CALL. 

'^  To  day  if  you  will  hear  his  voice,  harden 

not  your  hearts;"  Hebrews  hi,  15.  24io 

A  SHORT  ADDRESS 

ENTREATING  CHRISTIANS  NOT  TO  BE  CON- 
FORMED TO  THIS  WORLD,  BUT  TO  BE  TRANS- 
FORMED BY  THE  RENEWING  OF  THEIR  MIND% 

^'  And  he  not  conformed  to  this  loorld;  hut 
be  ye  transformed  by  the  renewing  of 
your  ininds,  that  ye  may  prove,  ivhat  is 
that  good  and  acceptable,  and  perfect 
n.m  of  God;"  Romans  xii,  2.  -3^7 


^amm<®H'  %s^« 


THE    CHRISTIAN  HOPE. 

VEEAeHED  AT  LEBANON  CHURCH^  IN  KKOX 
COUNTY,  IN  THE  YEAR  1805,  ON  TH|;  DEATH 
OF  Ij^RS.  MARGARET  RAMSEY,  WIFE  OF  COL. 
FRANCIS  A.  RAMSEY,  NOW  ALSO  DECEASED, 
AT  HER  REaUEST,  AND  FROM  THE  TEXT  SE 
'DiECTBD  BY    Hi^RSELF. 

Hebie^s,  Yl,  18,  19,  SO. 

"  That  hy  Uiod  immutable  things,  in  which  it  teas 
i/mpossible  for  God  to  lie,  we  might  have  a 
strong  consolation,  who  have  fled  for  refuge 
to  lay  hold  on  the  hope  set  before  us  ;  which 
hope  ive  have  as  an  anchor  of  the  soul,  both 
sure  and  stedfast,  and  which  entereth  into 
that  within  the  vail  ;  tvhither  the  fore-runner 
is  for  us  entered,  even  Jesus  made  a  high 
priest  forever  after  the  order  of  3IelchisedecJ' 

THESE  are  the  words  of  the  apostle  Paul, 
g,ddressed  to  the  christian  Hebrews  ;  and  the  de- 
sign of  them  is,  that  those  christians  might  have 
abundant  comfort  and  consolation,  in  the  precious 
promises  of  God  ;  the  performance  cf  which  was 
sealed  to  them  by  the  entrance  of  Jesus  Christ 
Vol.  II.  A. 


2 

into  Heaven  as  their  great  fore-runner.  These 
Hebrews  were  a  people  converted  from  Judaism 
to  Christianity  ;  and  w^ho  having  cast  off  the  yoke 
of  the  ceremonial  law,  were  incessantly  persecut 
ed  by  their  unbelieving  brethren,  who  adhered 
tenaciously  to  the  same.  In  order  to  confirm 
these  believing  Hebrews  in  their  christian 
profession,  the  apostle  wrote  them  this  letter ;  in 
the  two  first  chapters  of  which,  and  in  the  third, 
from  the  first  to  the  thirteenth  verse,  he  shews  the 
great  superiority  of  Jesus  Christ  the  founder  of  the 
christian  religion,  to  Moses  the  Jewish  lawgiv- 
er, arguing  very  justly  from  the  sonship  of  Christ, 
his  creation  of  the  world  and  his  universal  do- 
minion. In  the  latter  part  of  the  third  chapter, 
and  in  the  fourth,  he  cautions  them  against  indulg- 
ing in  unbelief,  as  that  provoking  crime  which 
would  prevent  their  entering  into  the  heavenly 
rest ;  as  the  murmuring  of  the  Israelites  in  the 
wilderness,  prevented  their  entering  into  rest  in 
Canaan,  to  bring  them  to  which,  was  no  small 
part  of  the  design  of  that  commission  which  the 
Lord  gave  to  Moses.  In  the  fifth  chapter  he  en- 
forces this  caution,  by  the  most  animating  repre- 
sentations of  Christ's  character  ;  of  whose  divine 
appointment,  gracious  administration,  and  pre- 
vious sufferings,  he  goes  on  to  discourse,  and 
promises  farther  illustrations  of  this  important 
topic,  in  a  subsequent  part  of  the  letter. 

In  this  chapter  of  which  our  text  is  a  part,  from 
the  first  to^he  ninth  verse,  he  declares  his  pur- 
poseof  going  on  to  sublimer  truths,  and  that  he 
would  not  dwell  on  the  first  principles,  for  the 


sake  of  those  who  had  apostatised  from  Christian- 
ity ;  whose  case  he  represents  as  extremely  hope- 
less ;  and  t'rom  the  ninth  verse  to  the  end  lie  sets 
before  them,  the  consideration  of  God's  goodness, 
and  his  fidelity  to  his  sacred  engagements.  For 
having  spoken  of  the  hopeless  state  of  apostates, 
he  thus  addresses  the  christians  to  whom  he 
wrote,  in  the  ninth  verse  ;  "  But  beloved  we  hope 
better  things  of  you,  and  things  that  accompany 
salvation,  though  we  thus  speak."  Then  the  a 
postle  goes  on  to  our  text,  to  exhort  them  to  be 
diligent  and  faithful  in  their  dutv,  and  followers 
of  those  who  through  faith  and  patience  inherit  the 
promises;  and  encourages  them  thereto  by  the 
faithfulness  of  God,  '^  Who  was  not  unrighteous 
to  forget  their  work  and  labor  of  love."  "That  by 
two  immutable  things,"  &c. 

Dear  fellow  christians,  we  have  the  most  abun 
dant  asjjurance  given  us,  of  the  stability  and  un- 
moveableness  of  God's  gracious  promises ;  for 
they  are  confirmed  to  us  by  two  immutable  things. 
God's  word  and  oath,  neither  of  which  will  he  ever 
violate,  though  heaven  and  earth  should  pass  away ; 
and  God's  design  in  giving  us  these  assurances  is, 
that  our  consolations  may  abound,  who  have  fled 
for  refuge  to  lay  hold  on  the  hope  set  before  us  ; 
and  that  we  might  have  this  hope,  as  the  anchor 
of  the  soul,  both  sure  and  stedfast,  to  k?ep  us  firm 
and  unshaken  amidst  all  the  storms  and  tempests 
with  which  we  are  surrounded  while  we  are  in 
the  troubled  ocean  of  this  world ;  and  until  we 
are  called  home  to  those  secure  and  peaceful  climes, 
where  the  pestilent  winds  of  temptation  fvill  never 


bJ.ow,  and  where  storms  and  tempests  will  never 
drive,  nor  the  high  rolling  billows  of  sorrow  and 
distress  ever  threaten  to  overwhelm  us ;  but  where 
we  shall  see  our  lovely  forerunner  Jesus,  face  to 
face,  and  enjoy  the  sunshine  of  his  countenance 
forever. 

In  treating  this  subject  I  design 

I.  To  speak  something  of  this  christian  hope 
spoken  of  in  my  text,  showing  wherein  it  con- 
sists, and  also  some  of  its  properties. 

II.  What  it  is  to  fly  for  refuge  to  lay  hold  on  the 
hope  set  before  us. 

III.  I  shall  speak  something  of  the  billows, 
storms  and  tempests,  which  beset  the  christian  as 
he  sails  through  the  sea  of  this  life,  to  the  port  of 
eternal  rest,  and  which  render  the  anchor  of  hope 
so  necessary. 

IV.  I  shall  endeavor  to  demonstrate,  that  the 
christian  hope  is  the  most  sure  and  stedfast  an- 
chor of  the  soul,  amidst  those  threatening  storms 
and  tempests. 

V.  I  shall  take  some  notice  of  the  end  of  tliis 
hope,  and  the  hrppy  condition  which  succeeds  to 
it,  when  the  saints  are  brought  where  Jesus  is, 
who  has  for  them  entert- d  within  the  vail ;  and 
then  conclude  with  sonie  inferences. 

I.  I  am  to  speak  someth'ng  of  this  christian 
hope,  showing  wherein  it  consists,  and  also  some 
of  its  properties. 

Hope  is  the  expectation  of,  and  waiting  for,  some 
future  good,  <^om'^tbing  which  we  have  in  pros- 
pect. ')  '  -^iOu.  This  I  think  is  agree- 
able to   tiic    .ipwouc's  view  of  it ;  Eom.  viii,  24> 


^5  ;  "  But  hope  that  is  seen  is  not  hope,  for  what 
a  man  seeth  why  doth  he  yet  hope  for.''     Hope  is 
a  compound  passion  and  may  be   analyzed  into 
expectation  and  desire.     Its  object  must  always  be 
some  future  good.     It  must  be  future,  "For  what 
a  man  seeth  why  doth  he  yet  hope  for."     It  must 
be  a  good  and  desirable  thing,  otherwise  it  might 
be  an  object  of  terror  or  detestation,  according  as 
it  might  be  ch'cumstanccd  ;  but  could  not  be  an 
object  of  hope.     We  must  likewise  conceive  it  to 
be  attainable,  otherwise  we  will  not  hope  for  it. 
The   christian   hope  in   particular,  is  the  chris- 
tian's waiting  with  patience  and  earnestly  looking 
for   the    accomplishment   of  all    God's  gracious 
promises ;    particularly   that     of    eternal   life  in 
Heaven  ;  that  is,  that  God  will  take  care  of  him 
in  this  world,  and  cause  all  things  to  work  for  his 
good,  and  in  the  end  bring  him  to  the  possession 
of  heaven  and  eternal    happiness.     This   is  truly 
the   christian    hope  ;   see    Titus j^  i,  2.     Then  the 
object  of   the  christian  hope  which    we  describe, 
is  the  promises  of  a  good  and  faithful  God,  or  per- 
haps more  correctly  speaking,  it  is  the  blessings 
contained  in  these  promises,  the  cliief  and  most 
comprehensive  of  which  is,  God  himself  who  speaks 
them;    Psalm,  Ixxviii,  7;  also.  Psalm,  cxlvi,  5; 
Jeremiah,  xiv,  8.     The  apostle    Paul  expressly 
calls  Jesus  Christ  our  hope  ;  I.  Tim.  i,  1  ;  I,  Pet. 
i,  21.     Then  in  strictness  and  propriety  of  speech, 
God  himself  speaking  the  promises  is  the  greai 
objr'ct   of  the  christian  hope,  as  he  is  the    sub- 
stiince  of  all  those    good    things  contained  in  the 
promises.     The  christian  hope  is  founded   upon, 

A2 


and  preceded  by  faith  agreeably  to  I.  Pet.  i/,  21 ; 
"  Who  by  him  do  believe  in  God  who  raised  him 
from  the  dead  and  gave  him  glory,  that  your  faith 
and  hope  might  be  in  God."  Here,  then,  we  see 
the  apostle  represents  the  christian  as  believing 
in  God,  before  he  hopes  in  him,  and  faith  as  pre- 
ceding hope  ;  and  thus  it  must  be,  for  how  can  a 
man  hope  for  a  good,  which  he  does  not  believe 
jie  shall  ever  receive  ?  see  also^  I.  Peter,  iii,  15 ; 
*^  And  be  ready  always  to  give  an  answer  to  eve- 
ry man  that  asketh  you  a  reason  of  the  hope  that  is 
in  you  with  meekness  and  fear."  This  reason  is 
our  christian  experience,  or,  in  other  words,  our 
faith  in  Jesus  Christ. 

We  are  also  to  speak  a  little  of  the  properties  of 
this  hope. 

1.  It  is  of  a  purifying  nature.  "  And  every  man 
that  hath  this  hope  in  him  purifieth  himself,  even 
as  he  is  pure  ;"  I.  John,  iii,  3.  And  herein  is  it 
distinguished  from  the  false  hope  and  delusive  ex- 
pectations of  the  hypocrite,  which  shall  perish  ; 
Job,  viii,  13,  14  If  our  hope  in  God,  our  ear- 
nest expectation  of,  and  waiting  for,  future  blessed- 
ness, makes  us  more  cautious  and  circumspect  that 
we  may  not  offend  God  ;  more  humble  and  meek; 
more  gentle  and  unassuming  toward  our  fellow 
men ;  more  prayerful  and  anxious  to  obtain  the 
ilivinc  blessing,  and  daily  communion  with  God; 
then  I  think  we  may  conclude  we  have  the  hope 
of  the  true  christian.  But  if  our  hope  leaves  us 
incautious  about  often  ding  God,  light  and  trifling 
in  our  behaviour,  and  pufts  us  up  with  a  high 
conceit  of  ourselves,  and  a  showy  .disposition  in 


religious  attainments,  and  leads  us  to  despise 
others;  then  I  presume  there  is  strong  reason  to 
suspect,  that  ours  is  the  hope  of  the  hypocrite 
\^^}Tch  shall  perish. 

2.  Another  property  of  this  hope  is  that  it  great- 
ly gladdens  and  rejoices  those  who  are  the  subjects 
of  It ;  Prov.  X,  28  ;  "  The  hope  of  the  righteous 
shall  be  gladness  ;"  Rom.  v,  2 ;  "  And  rejoice  in 
hope  of  the  glory  of  God  ;"  Rom.  xii,  12;  ^'Re- 
joicing in  hope  ;"  And  well,  my  dear  friends,  may 
we  rejoice  in  hope  of  the  glory  of  God.  What  so 
well  calculated  to  excite  the  most  divine  joy  and 
satisfaction,  as  the  lively  hope  of  that  most  blessed 
world,  where  sorrow  will  never  come,  neither  the 
water-spouts  of  God  pass  over  us  any  more  ;  "If  in 
this  world  only,"  says  an  apostle, "  We  have  hope 
we  are  of  all  men  most  miserable ;"  I.  Cor.  xv;  19. 
But  blessed  be  God  this  is  not  the  case.  Our 
hope  casts  anchor  within  the  vail;  and  though 
we  will  be  humbly  -thankful  for  every  drop  of 
«omfort  which  a  gracious  God  bestows  upon  us 
here;  yet  it  is  to  the  blessed  world  to  come,  that 
our  sublimest  expectations  are  raised ;  and  this 
exalted  hope  rejoices  our  hearts  even  amidst  the 
wintry  gloom  of  affliction. 

3.  This  christian  hope  is  of  a  very  growing 
Mature,  and  much  encreased  by  experience.  Rom. 
V,  4;  "Experience  hope,"  that  is,  the  more  the 
christian  experiences  of  God's  goodness,  faithful- 
ness and  fulfilment  of  the  divine  promises,  the 
more  confidently  will  he  hope  in  him;  and  thus 
his  hope  increases^ 


II.  I  am  to  shew  what  it  is  in  the  language  of 
my  text  "to  fly  for  refuge,  to  lay  hold  on  this  hope." 
When  the  apostle  speaks  of  flying  for  refuge,  to 
lay  hold  on  this  hope,  we  are  to  understand  by 
hope,  in   this  connection,  the  great  object  of  the 
christian    hope,    Jesus   Christ  himself,   and   not 
strictly  speaking,  hope,  as  it  is  a  grace  of  God's 
spirit  and  an  exercise  of  the  human   mind  ;  and  I 
presume  we  are  justified  in  this  observation  by  a 
comparison  of  some   other   passages.     See  Joel 
iii,  16  ;  "But  the   Lord  will  be   the  hope  of  his 
people,  and  the  strength  of  the  children  of  Israel." 
See  also,    1  Tim.  i,   1 ;     "And  the  Lord  Jesus 
Christ  who  is  our  hope."     Then  to  fly  for  refuge, 
to  lay  hold  of  the  hope  set  before  us,  is  just  to  lay 
hold  of  Jesus  Christ  by  faith,  as  he  is  offered  in 
the  gospel.     Or  if  we  understand  hope   as  most 
strictly  defined,  the  exercise  of  the  christian  mind, 
looking  for  and  expecting  future  and  eternal  hap- 
piness, still  the  flying  for  refuge  to  lay  hold  upon 
this  hope,  must  imply  a  receiving  Jesus   Clirist  by 
faith;  for  the  christian  hope  always  supposes  sav- 
ing faith;  and  without  it  there  is  no  such  thing  as 
christian  hope.     For  a  man  cannot   have  a  well 
founded  hope  of  heaven  and  eternal   happiness, 
without  faith  in  Christ,  seeing  it  is  through  Christ 
alone  we   must  obtain  salvation,  as   the  sacred 
writings  every  where   assure  us.     Without  faith 
in  Christ  we  may  have  presumption  and  false  con- 
jidence,  but  no  true  hope. 

Flying  for  refuge  to  lay  hold  on   the  hope  set 
before    xxs,  implies  danger    which   is   likely  to 


•vcrtake  us  if  we  fly  not.  When  a  man  takes  refuge 
in  some  strong  hold  or  place  of  retreat,  it  is  gene- 
rally  from  some  threatening  danger.  Those  who 
fly  for  refuge  to  this  hope  see  themselves,  through 
^e  medmm  of  God's  word,  pursued  by  the  sword 
©f  justice,  and  feel  that  they  deserve  it  for  violat- 
ing the  divine  law.  They  see  and  feel  that  they 
are  justly  exposed  to  eternal  misery,  and  undone 
forever  without  Jesus  Christ.  Rom.  vii,  9 ;  "When 
the  commandment  came,  sin  revived,  and  I  died." 
Gal.  iii,  24 ;  "Wherefore  the  law  was  our  school- 
master to  bring  us  to  Christ."  Then,  in  a  word,  t® 
see  and  feel  that  we  are  sinners,  that  we  huve  in- 
curred the  penalty  of  the  divine  law,  and  God*6 
righteous  displeasure  ;  to  see  the  fulness  and  plen- 
teous redemption  that  is  in  the  blessed  Saviour^ 
and  to  rest  on  him  for  the  pardon  of  sin,  is  to  fly 
for  refuge  to  lay  hold  on  the  hope  set  before  us. 
For  whenever  we  have  received  Chjist  by  faith^ 
we  have  a  rational  and  scriptural  foundation  for 
the  christian  hope,  and  not  till  then. 

III.  I  am  to  speak  something  of  the  storms, 
billow-,  ancf  tempests,  which  beset  the  christian  as 
he  sails  thro'  the  sea  of  tliis  life,  to  the  port  of  eter- 
nal rest,  and  which  render  the  anchor  of  hope  S9 
necessary.     .  ^ 

Those  billows,  storms  and  tempests,  are  mani- 
fold, and  sometimes  very  furious;  insomuch  that 
the  christian  would  soon  foui^der  on  the  rocks  of 
desjjair,  were  it  not  for  the  anchor  of  hope.  "  Man 
is  horn  unto  trouble  as  the  sparks  fly  upwards  ;^ 
3foo.  v,  7  ;  and  of  this  troubl-,  ch'i^tians  havr  dy^ir 
fsU  share  as  wjgII  as  other  men,  while  they  are  ii 


this  world.  It  appears  to  be  a  part  of  the  divine 
plan,  that  all  shall  taste  the  bitterness  of  sin,  and 
christians  themselves  as  well  as  the  rest.  \Vhen 
a  man  believes  in  Jesus  Christ,  he  has  the  promise 
of  eternal  life  from  a  God  that  cannot  lie,  and  this 
is  the  christian  hope  as  suggested  above  ;  but  he 
had  no  promise  that  he  shall  not  meet  with  the 
waves  and  billows  of  distress,  on  the  troubled 
ocean  of  life,  as  well  as  others.  And  oftentimes 
the  christian  makes  the  plaintive  language  of  the 
Psalmist  his  own  ;  "  Deep  calleth  unto  deep  at 
the  noise  of  thy  water  spouts  ;  all  thj  waves  and 
thy  billows  are  gone  over  me ;"  Psalm,  xlii,  7. 
And  in  this  situation,  were  it  not  for  the  anchor 
of  hope,  these  waves  and  billows  would  certainly 
overwhelm  him.  These  troubles  are  various. 
Sometimes  the  christian  is  afflicted  in  his  own 
person,  with  severe  bodily  pain.  Day  after  day, 
night  after  night,  yea,  and  often  month  after 
month,  the  cliild  of  God  is  confined  to  the  cham- 
ber of  sickness  and  distress  ;  till  he  is  made  to  cry 
out  with  the  illustrious  sufferer  of  old  ;  *'  So  am  I 
made  to  possess  months  of  vanity,  and'wearisome 
nights  are  appointed  to  me  ;"  Job,  vii,  3.  O  sirs! 
how  necessary  is  the  anchor  of  hope  in  such  an 
extreme  case  as  this  ?  Sometimes  he  suffers  by 
proxy,  when  a  dear  wife,  or  son,  or  daughter, 
lies  under  long  protracted  pain.  Ah  sirs  !  this  is 
a  woiid  of  SLiffering,  in  which  we  are  ;  and  natur- 
al, in  consequence  of  moral,  evil,  has  found  ten 
thousand  avenues  to  guilty  man.  Sometimes  the 
christian  is  ^  ereaved,and  his  choicest  comfort  torn 
from  him  by  the  relentless  hand  of  death,  "  That 


11 

canker  worm  of  human  joy.'^  A  darling  wife,  a 
beloved  son,  or  an  only  daughter,  is  summoned  to 
eternity,  and  he  is  left  to  bemoan  his  bereaved 
conilition  and  wet  his  couch  with  tears.  Oh! 
how  necessary  is  the  christian  hope  now  to  raise 
and  cheer  his  drooping  heart,  and  to  operate  as 
an  antidote  against  gloom  and  despair?  Some- 
times the  believer  suffers  more  intensely  still, 
Ihrough  the  medium  of  others.  His  children  are 
not  taken  from  him  ;  they  live  ;  but  live  not  to 
administer  comfort  to  a  fond  parent,  by  walking 
in  the  paths  of  wisdom  and  virtue  ;  but  to  harrow 
his  heart  with  the  most  pungent  distress,  by  a  vi- 
cious and  disgraceful  conduct ;  which  to  the  feeling 
and  affectionate  parent  is  infinitely  worse  than 
death.  These,  and  an  hundred  other  waves  and 
billows,  trouble  the  christian's  bark,  in  common 
with  others,  as  he  sails  through  the  sea  of  this 
w  orld,  and  renders  the  anchor  of  hope  indispen- 
sibly  necessary. 

But  the  christian  is  liable  to  many  other  storms . 
which  are  peculiar  to  him  as  a  believer;  that  is,  spir- 
itual distresses,  with  which  the  man  of  the  world 
hath  no  acquaintance.  Often  his  sins  beset  him  in 
some  unguarded  hour  ;  and  he  does  the  things 
which  he  highly  disapproves  of,  in  his  more  re- 
flecting and  collected  moments  ;  and  in  this  sense 
it  is,  "  That  the  good  which  he  would,  he  does 
not,  and  the  evil  which  he  would  not,  that  he 
does;"  Rom.  vii,  19.  And  these  things  fill  him 
with  sore  distress,  which  is  one  of  the  waves  that 
trouble  his  sea,  and  render  necessary  that  anchor 
of  hope,  which  is  sure  and  stedfast,  and  enters  into 


it 

that  within  the  vail,  where  those  backslidings  aiid 
departures  from  God  will  trouble  his  soul  no  more. 
Sometimes  the  believer  has  a  serene  sky,  and 
enjoys  light  and  love,  he  draws  nigh  to  God  ia 
prayer,  and  with  freedom  tells  him  all  his  heart. 
These  are  his  gladsome  days,  in  which  his  soul 
exults  in  the  Lord,  and  which  he  would  wish  to 
last  coeval  with  his  existence  below.  But  this  is 
not  his  favorite  lot  ;  he  often  loses  these  bright 
and  pleasing  prospects,  and  his  sky  is  overcast 
with  gloomy  clouds.  The  light  of  the  divine 
eountenance  is  suspended,  and  he  bewails  his 
dreadful  darkness.  Now  he  is  ready  to  cry  out 
with  pious  Job  of  old,  "  Oh  that  I  were  as  ia. 
months  past,  as  in  the  days  when  God  preserved 
me,  when  his  candle  shined  upon  my  head,  and 
when  by  his  light  I  walked  through  darkness  f^ 
Job,  xxix,  2,  3.  And  again,  "  Oh  that  I  knew 
where  I  might  find  him,  that  I  might  come  even 
to  his  seat,  I  would  order  my  cause  before  him, 
and  fill  my  mouth  with  arguments  ;"  Job,  xxiii,  3, 
4.  This  withdraw ment  of  the  divine  presence, 
this  dark  and  gloomy  frame  of  mind,  is  one  of 
those  spiritual  billows,  which  often  fearfully  rolls 
over  the  believer,  and  fills  him  with  sore  dismay, 
and  would  utterly  overwhelm  him,  were  it  not 
for  the  anchor  of  hope,  which  enters  into  that 
within  the  vail,  and  preserves  him  firm  and  sted- 
fast  amidst  those  low  ering  skies.  In  these  gloomy 
houi  s,  the  great  adversary  of  God  and  man,  that 
Twitter  enemy  of  the  christian  hope,  is  exceeding 
busy  w  ith  the  poor  beclouded  believer,  endeavor-  . 
ing  with  all  bis  black  ingenuity,  to  destroy  his 


liopc  and  confidence.     How  often  does  he  now 
suggest  to  the  distressed  and  bewildered  christian;, 
that  he  has  no   religion,   that  all  he  ever  thought 
lie  had,  was  mere   fancy  and  delusion,  for  if  he 
was  a  true  believer  God  would  never  leave  hiiii 
thus.     And  sometimes  he  is  dreadfully  successful^ 
in  bewildering  the  poor  christian   more  and  morcj 
and  brings  him  for  a  time  almost  to  the  borders  of 
despair.     Oh  what  a  dark  and  gloomy  situation 
is  this,  and  how  dread fuliy  do  the  billows  of  dis- 
tress now  roll !     The  poor  and  almost  desponding 
teeliever,  hears  the  thunders  of  Mount  Ebal  roar, 
and  in  his  own  apprehension,almost  feels  the  tern 
pest  of  divine  indignation  beat  upon  his  defence 
less  soul,  threatening  his  little  bark  with  an  entire 
overthrow.     How  necessary  now  the  anchor  of 
bope.     And  blessed  be  God  that  grace,  which  ne- 
ver fails  those  who  trust  the  Lord,  is  sufficient  for 
the  drooping  christian,  and  enables  him    to  make 
his  escape  from  this  unpromising  and  almost  hope- 
less situation.     It  enables  him   to  raise  an  eye  of 
faith  to  the  divine  promises,  and  cast  himself  on 
the  blessed  Jesus  ;  and   when  he  is  enabled  to  do 
this,  then  he  throws  out  the  anchor  of  hope  which 
enters  into  that  within  the  vail,  and  renders  his 
vessel  firm  and  stable    amidst  all  the  drivings  of 
these  dreadful  storms. 

Sometimes  this  malignant  enemy  attempts  to 
destroy  the  christian's  hope  at  once,  and  involve 
lum  in  oceans  of  distress  by  what  St.  Paul  calls 
the  "fiery  darts  of  the  devil ;"  Ephes.  vi,  16. 
By  these  I  understand  vile  blasphemous  thoughts- 
of  God, his  governmentand  ways,  and unbelievin4»i 
Vol    IL  B. 


u 

iJespairing    thoughts  of    Jesus    Christ,  and    Ms 
gracious  tokens  of  redeeming  lost  sinners.    These 
things,  and  such  as  these,  are  sometimes  darted  in- 
to the  mind  of  a  behever  as  quick  as  lightning,  and 
appear  as  unavoidable  as  death,  and  almost  as  dread -- 
ful  too ;  and  oftentimes  the  more  the  pious  mind 
strives  against  them,  the  more  are  they  borne  up- 
on it.     I  believe  the  adversary  of  souls  has  some- 
times so  perplexed  christians  with  these  things,  as 
to  render  them   extremely   miserable,  and  more 
especially  in  the  earlier  years  of  their  piety.     Oh  I 
sirs,  when  believers  are  tossed  on  such  billows  as 
these,  how  much  do  they  need   the  sure  and  sted- 
fast  anchor  of  hope  ?     Perhaps  many  pious  minds 
have  been  unduly  distressed,  on  account  of  these 
things.     If  ten  thousand  of  the    vilest  thoughts 
of  which  Belzebub  himself  is  capable,  be  injected 
into  the  mind  of  a  believer,  if  he  is  conscious  he 
cordially  hates  them,  and  anxiously  prays  for   de- 
liverance from  them  ;  that  instead  of  taking  any 
satisfaction  or  delight  in  them,  he  feels  them  as 
the  punishment  of  his  soul  ;  and  to  be  delivered 
from  which  he  would  give  the  world  were  it  at 
his  disposal ;  then  I  think  they  are  not  his  sins  at  all., 
but  the  sins  of  the  devil,  with  whom  they  origin- 
ate ;  and  for  them  he  is  accountable,  and  not  the 
poor  distressed  believer,  who  feels  and  hates  them. 

IV.  I  am  to  show  that  the  christian  hope  is  the 
most  sure  and  stedfast  anchor  of  the  soul,  amidst 
those  threatening  storms  and  tempests. 

When  mankind  are  sorely  afflicted  in  any  way^ 
they  wish  for  some  support  and  consolation,  and 
greatly  need  it  tco^  to  buoy.up  their  fainting  spirits 


15 

that    they    may  not   be   entirely    overwhelmed 
by  their  distress ;  and  what   else    is  equal  to  the 
christian  hope,   the    high  expectxition   of  eternal 
rest,  for   this  invaluable  purpose  ?     Is  there  any 
thing  else  so  well  calculated  to  cheer  the  suffering 
mind,  and  prompt  it  to  endure  all  the  will  of  God 
with  patience  and  resignation  ?     This  hope  it  was 
which  so  excellently  supported  that  amiable  friend, 
whose'death  gave  occasion  to  our  present  meeting^ 
during  the  tediousness  of  eighteen  months  painful 
confinement,  and  not  only  prevented  her  from  all 
jnurmui-mg  and  repining  at  the  allotments  of  hea- 
ven, during  so  long  an  illness,  but  enabled  her  to 
meet  the  last  enemy  death,  with  the  most  perfect 
dignity  and  composure.    And  vvell  might  the  chris- 
tian hope  thus   support  her  in  the  trying   hour  of 
dissolution,  who  had  lived  on  it  when  blessed  with 
health  and  comfort,  and  walked  so  correctly  in  the 
paths  of  virtue  and  piety,  and  maintained  so  inti- 
mate an  intercourse  with  her   God   and  Saviour. 
Let  others  imitate  the  bright  example,  and  walk 
with  God  as  she  did,  and  no  doubt  they  w  ill  find 
an  equal  support,  from  the   same  precious  hope, 
whenever  such  support  is  necessary.     Is  the  chris- 
tian confined  to  a  bed  of  languishment  and  suffer 
ing?     Will  not   the  christian   hope   best  support 
him,  while  he  reflects  that  all  these  sufferings  are 
laid  upon  him  by  a  God  who  loves  him,  and  has 
given  Christ  to  die  for  him  ;  that  they  will  all  work 
together   for  his   good,  and   be   sanctified    to  hh 
growth  in  grace,  if  he  is  raised  again;  and  if  he  is 
not,  they  will,  by  dissolving  his  cla;^^  tabernacle, 
put  him  in  possession  of  eternal  joys  ?   Certainly 


these  are  considerations  better  calculated  to  recon- 
cile the  suitcrer  to  liis  disU'css  than  any    thing 
which  the  world   can  either  give  or  take  away. 
And  does  it  not  appear  from   matter  of  fact,  that 
the  christian  hope  is  the  most  sure  and  stedfast  an- 
chor of  the  soul,  under  those   billow^s  of  distress, 
of  which  we  now  speak  ?     Who  suffers  with  the 
greatest  resignation?     Who  parts  with  the  world, 
with  friends  and  families,  with  the  greatest  cheer- 
fulness and  dignity  ?  Is  any  body   who  frequents 
the  chambers  of  the  sick  and  the  dying,  at  a  loss  to 
answer  these  questions  ?     Does  not  the  man  of  the 
world,  toss  like  the   wild    bull  in  the  net,  under 
affliction,    and  mosi;    reluctantly    part     with   his 
friends  and  possessions  when  called   to  go?     On 
the  other  hand,  with   what  calmness  and  submis- 
sion, do  we  often  see  the  humble  christian  suffer 
all  the  will  of  his  heavenly  father,  saying,  "it  is 
the  Lord  let  him  do  as  scemeth  him  good  }''  With 
what  dignity  and  resolution  does  he  part  with  the 
world,  with  his  family  and  friends,  while  a  lively 
joy  is  depicted  on  his  countenance,  and  lie  is  lovely 
and  cheerful  even  in  death?     How  are  we  to  ac- 
count for  so  striking  a  contrast?     I  presume,  sirs. 
it  is  to  be  resolved  into    the  christian  hope.     Ask 
the  humble  christian  who  suffers  all  the  will  of  his 
jieavenly   father   with  the   utmost  magnanimity^ 
w^hat  it  is  which  supports  him?     And  he   will  teU. 
you,  it  is  the  sweet  christian    hope ;  the  blessed 
expectation  of  being  forever  with  tlie  Lord.  With 
respect  to  the  poor  worldling,  we  know  bufctoo  well 
what  is  the  matter  with  him,  that  he  is  so  much 
i^U-M  of  death  :     And,  sir^;,  it  i«  tlje  want  of  the 


w 

christian  hope.  He  has  taken  the  world  for  Ms 
all,  and  is  now  called  to  part  with  it,  and  has  no 
other  God.  Deplorable  condition  !  A  poor  sullen 
soul,  forced  reluctantly  into  eternity !  Into  an  aw- 
ful eternity!  Without  a  God  or  any  well  founded 
hope  of  future  happiness  ! 

Let  no  impudent  opposer  tell  one,  that  these  arc 
no  realities  ;  that  the  triumphant  death  of  christians 
spoken  of,  is  only  imaginary,  or  at  the  best,  exag- 
gerated to  serve  a  purpose  :  I  know  as  well  what- 
I  see  and  hear,  as  the  boldest  infidel  or  scoffer   a- 
mongst   them.      I  have   attended  a   number   of 
dying  people,  and  those  of  very  different  charac- 
ters too,  and  have  seen  some  of  them  joyful  and 
triumphant  in  the  hour  of  dissolution,  and  leaving 
the  world,   and    bidding  their   families  farewell, 
with  as  much  calmness  and  composure,  as  if  they 
were  leaving  them  only  for  a  day  or  an  hour  ;  and 
Hiany  *>f  th'^s^ofthe  softer  sex.     Ah!  ye  unbe- 
lieving and    dissolute    sons  of  riot,  if  ye    saw  an 
emaciated  woman,  constitutionally  timid  in  the  ex- 
treme ;  an  affectionate  v\t:fe,  a  tender  and    feeling 
mother,  bidding  a  beloved  husband  farewell !    an 
everlasting  farewell !  Takitig   leave  of  her  young 
and   unraised  children,  and  among  the  rest,  the 
suckling  on  her  bosom,  without  the  least  perturba- 
tion,   nay,   with   triumphant  'complacency ;    her 
countenance    suffused    with  the   most    engaging 
smiles,  while,  with  the  language  of  the  holy  scrip- 
tures,  and  good  sense  on  her  tongue,  she  comforts 
those  who  are  weeping  round  her,  without  shed- 
ding a  tear  herself!  Telling  3^ou  with  her  expiring 
breath,  and  on  the  veracity  of  a  dving  woman, 


1^ 

ititit  the  reason  of  all  this,  was  the  chrislian  hope*, 
that  isj  the  full  and  unshaken  expectation  of  being' 
forever  with  the  Lord  ;  what  would  you  say  to  it  ? 
Would  you,  dare  y6u  say,  the  woman  is  in  a  high 
raised  delirium,  and  this  accounts  for  all  ?  If  this 
be  a  delirium,  heaven  grant  me  a  delirium  while 
I  breathe.  But  give  me  leave,  sirs,  to  tell  you  all 
with  plainness,  it  is  a  delirium  which  I  very  much 
fear  you  will  not  manifest  in  that  trying  hour,  un 
less  you  experience  a  change  of  heart. 

Is  the  christian  bereaved?  Are  his  dearest  en- 
joyments taken  from  him  ?  And  do  the  billow  s  of 
parting  distress  pass  over  his  soul  ?  What  can  so 
well  console  his  troubled  mind  as  the  christian 
hope?  If  his  wife,hisson,  or  his  daughter,  died 
Jioptfully  in  Jesus,  may  he  not  assuage  his 
bleeding  sorrows  with  such  pleasing,  such  ration- 
al and  scriptural  reflections  as  these  ?  I  am  call- 
ed, it  is  true,  to  part  with  my  dcaV  catfiJt^' liorj,  but 
blessed  be  God  it  is  not  forever,  it  is  not  an  eter-' 
iial  separation  ;  we  part,  but  part  to  meet  again  in 
that  bright  world,  where  parting  of  friends  shall 
be  no  more  ;  where  we  shall  be  forever  together, 
to  enjoy  each  other,  and  each  to  enjoy  his  blessed 
God,  through  an  eternal  day.  Let  these  divine 
considerations  reconcile  me  to  my  present  lot, 
while  I  bless  the  Lord  for  the  animating  hope  of 
a  glorious  resurrection.  Well  may  the  surviving 
christian,  in  such  a  case,  join  in  the  sweet  song  of 

•the  poet : 

"Farewell  bright  sdul,  a  short  farewell, 
Till  wc  shall  meet  again  above  ; 
In  the  sweet  groves  where  pleasures  dwelt, 
And  trees  of  life  bear  fruits  of  Jove.'* 


19 

Now,  sir,  do  you  think  there  is  any  thing  else 
cas;  .'iminister  so  fliviiic  a  tonsolutioii  to  tiie  be- 
liever, as  the  christian  hope,  when  these  billows  of 
distress  break  in  upon  him?  The  consideration  of 
any  part  they  may  have  sustained  in  life,  or  any 
thing  they  may  have  left  behind  th^^m,  dwindles  in- 
to a  mere  nothing,  compared  with  so  divine  a  con- 
solation as  that  of  w  hich  we  speak.  Or  even  sup- 
pose the  very  w orst  of  the  case,  that  when  the 
christian  loses  a  fi-iend,  that  friend  did  not  leave 
satisfactory  evidence  of  true  religion ;  yet  the 
christian  hope  is  still,  for  obvious  reasons,  the  best 
anchor  of  the  soul.  The  christian  knows  his  de- 
parted friend  is  where  the  best  and  holiest  being 
in  the  universe,  allows  him  to  be,  and  that  tliis  is 
perfectly  right ;  and  still  he  hath  the  sacred  hope, 
that  he  himself  will  shortly  be  where  he  never  can 
be  stript  of  his  enjoyments  again,  and  w^here  the 
billows  of  distress  will  neve  r  beat  upon  hrs  peace 
ful  bosom. 

Thus,  then,  the  christian  hope  is  the  best  anchor 
of  the  soul  still. 

Do  the  billows  of  distress  break  in  upon  the 
christian  from  the  irregularities  and  vices  of  his 
family  ?  These  certainly  are  great  troubles,  but 
the  anchor  of  the  soul  still  is,  the  christian  hope. 
The  true  believer  enjoying  this  hope,  knows  from 
his  ow^n  experience,  that  the  grace  and  power  of 
Gad,  can  as  easily  reform  these  unruly  members 
of  his  family  who  give  him  so  much  uneasiness,  as 
they  once  did  himself,  and  therefore  he  hopes  in 
the  Lord,  that  his  grace  vvillyet  convert  them^  and 


2D 

bring  them  to  be  heirs  of  glory  together  with  him. 
self;  and  this  hope  preserves  him  from  sinking  so 
much  under  his  distress^  as  he  would  otherwise 
do.  But  at  all  events  he  knows,  if  he  himself  is  a 
christian,  it  will  be  but  a  very  little  while,  that 
these  sorrows  will  trouble  him,  and  the  hope  of  be- 
ing shortly  placed  beyond  the  reach  of  these  and 
all  other  troubles,  the  better  supports  him  now ; 
and  what  other  consideration  could  do  it  so  well  } 

When  the  christian  has  backslidden  from  his  God., 
and  is  convinced  of  the  guilt  and  folly  of  his  con- 
duct, insomuch  that  he  is  dreadfully  tossed  on  the 
billows  of  distress,  what  will  best  support  him,  and 
preserve  him  from  being  swallowed  up  by  the 
waves  of  despair?  Is  it  not  the  anchor  of  hope  ? 
I  think  this  is  what  supported  the  Psalmist's 
soul  when  "deep  called  unto  deep  at  the  noise  of 
God's  water-spouts,  and  all  the  waves  and  billows 
of  the  Lord  went  over  him  ;"  Psalm  xlii,  6,  11. 
And  certainly  it  is  the  hope  of  pardon  and  forgive- 
ness,  which  preserves  the  soul  of  every  christian 
from  despair,  in  a  similar  situation.  What  else 
could  support  him  ?  Did  he  not  hope  for  forgiveness, 
he  would  be  utterly  miserable ;  for  he  knows  he 
has  offended  God  and  deserves  his  eternal  dis- 
pleasure. Precious  as  faith  is  which  lays  hold  of 
the  promise,  and  instrumentally  obtains  the  par- 
don ;  yet  it  is  the  hope  of  forgiveness  and  eternal 
life,  which  consoles  the  believer. 

When  the  christian  is  under  the  hidings  of  God's 
face,  and  does  not  enjoy  that  sw^eet  access  to  God, 
which  he  once  enjoyed,  nor  that  sacred  satisfaction 
in  religion  which  he  has  often  felt,  his  soul  is  cast 


21- 

down  and  he  feels  great  discouragements  ;  and 
probably  he  would  ncvev  rise  again  to  satisfaction 
und  comfort  in  this  world,  were  it  not  for  the  chris- 
tian hope.  B*ut  when  he  recollects  what  the  Lord 
has  done  for  him  in  time  past,  and  his  divine  and 
gracious  promises,  his  hope  casts  anchor  withiu 
the  vail,  and  thro'  divine  grace,  his  comforts  are 
restored  ;  so  that  the  billows  of  distress  do  not 
overwhelm  him.  And  when  doubts  are  suggest- 
ed by  the  wicked  one ;  and  his  most  fiery  darts 
shot  at  the  believer,  so  that  his  soul  is  exceedingly 
distressed,  his  hope  still  bears  him  through,  and  he 
is- brought  off  more  than  a  conqueror. 

V-.  I  am  to  take  a  little  notice  of  the  end  of  this 
hope,  and  thehappy  condition  which  succeeds  to  it^ 
when  the  saints  are  brought  where  Jesus  is,  who 
Jftas  for  them  entered  within  the  vail. 

Hope  is  extremely  proper  and  beneficial  too,  t® 
the  christian  while  he  is  in  this  world,  beriause  he 
is  not  yet  in  possessionof  the  promised  inheritance : 
but  when  he  gets  home  to  heaven,  where  Chrisv 
has  entered  within  the  vad,  his  hope  will  of  course 
terminate :  what  was  once  the  promised  good, 
will  then  be  in  possession,  and  his  little  bark  will 
be  safe  in  port,  where  storms  and  tempests  will  ne- 
ver drive,  where  billows  of  distress  will  never  roll, 
and  where  he  will  not  need  to  cast  anchor  any 
more;  "For  hope  that  is  seen  is  not  hope,  for  what 
a  man  seeth  why  doth  he  yet  hope  for  ?"  Rom.  viii^. 
24.  In  that  blessed  world  faith  shall  be  swallow- 
ed' up  in  vision,  and  hope  in  fruition.  There  sor- 
row shall  never  come,  nor  pain  and  anxiety  exist 
Rev.  xxi,  4  ;  "Nor  sliallthe  favorcfl 


itrhabitants  of  that  blessed  country  any  more  say,  I  | 
am  sick ;"  Isaiah  xxxiii^  24.  Oh  sirs,  what  a  change 
hath  taken  place  in  the  condition  of  those  who 
have  died  m  Christ ;  "Yea,saith  the  spirit,  thatjthey 
may  rest  from  their  labors,  and  their  works  do  : 
follow  them  ;"  Rev.  xiv,  13.  Lately  some  of  them  j 
were  sickening,  groaning,  dying ;  but  are  now  J 
raised  superior  to  all  suffering,  and  basking  in  the  : 
beams  of  eternal  blessedness;  and  flourishing  in  | 
immortal  strength  and  vigor,  before  the  throne  of  ^ 
God  and  the  lamb.  Now  they  shine  in  the  courts  j 
of  eterual  glory  ;  "clothed  in  white  robes  and  ^ 
palms  in  their  hands  ^"  Rev.  vii,  9.  Then  they 
defile  themselves  no  more  with  sin,  nor  shall  they  « 
ever  feel  one  painful  sensation  to  all  eternity.  ' 
There  we  doubt  not  is  that  amiable  and  highly  va-  , 
lued  friend,  whose  death  we  now  commemorat^^^  i 
in  some  honoured  seat  near  her  Saviour's  side,  en-  J 
joying  at  this  moment,  the  plenitude  of  blessedness,  '' 
under  tlie  smiles  of  him,  who  hath  pardoned  her  \ 
iniquities,  pitied  her  infirmities,  and  said  to  her.,  ' 
"Well  done,  good  and  faithful  servant,  enter  thou  j 
into  the  joy  of  thy  Lord.'*  ^ 

The  saints  now  in  heaven,  while  they  were  ia 
this  world,  often  complained  of  sore  temptation  ;  ^ 
but  no  such  things  ever  obtain  in  that  blessed  world  ' 
of  rest,  where  they  now  enjoy  their  Lord.  While  1 
in  tiiis  world  they  had  many  sore  conflicts  with  ^ 
the  powers  of  darkness,  and  sometimes  it  appear-  j 
ed  dou!)tful  even  to  themselves,  how  the  contest  t 
was  to  terminate  ;  but  now  it  is  entirely  ended  and  J 
they  bear  the  palm  of  victory  forever.  In  that  ] 
j^lessed  place,  where  the  saints  who  died  in  JcsuF' 


are,  the  din  of  arms  is  never  heard,  and  the  Btari- 
al  trumpet  sounds  no    more  ;  nor  is  the    child  of 
^race  ever  called,  as  heretofore,  to  contend  with 
^^principalities,  and  powers,  and  spiritual  wicked- 
ness in  high  places.     There  peace  forever  spreads 
her  brightest  banners,   and  all  the  blood -bought 
miUions,  in   that  land  of  rest,  enjoy  her  choicest 
blessings.     There  the  saints  behold  forever,   the 
face  of  that  God   whom  they  most  ardently  love, 
and  who    brought    them   safely   through  all  the 
storms  and  tempests  of  this  world,  to  the  fair  ha- 
ven of  eternal  rest ;  "and  serve  him  day  and  night 
in  his  temple,  and  he  that  sitteth  on  the  throne  shall 
dwell  among  them  ;''  Rev.  vii,  15.     Oh  friends  ! 
what   extatic  delight  and  rapture  must  they  feel^ 
who  are  thus  incessantly  before  the  throne  of  God  ? 
"And  see  him  face  to  face,  without   a  cloud  be- 
tween ;"  They  feel  no  want,  they  know  no  anxiety; 
^^They  shall    hunger  no  more,  neither  thirst  any 
more,  neither  shall  the  sun  light  upon  them,  nor 
any  heat ;''  Rev.  vii,  16.     Those  calls  of  nature 
which  they  felt  here  shall  trouble  them  no  more  ; 
for  through  the  goodness  of  God,  they  are  now 
superior  to  them  all,  as  the    angels  are  in  heaven. 
While  the  saints,  now  in  glory,  were  here    be- 
low, they  received  but  little  honor  from  men,  nay, 
they  were  probably  despised  by  the  wicked  and 
ungodly ;  many    of  them   moved    in  an    obscure 
sphere,  little  heard  of,  and  little  known  beyond  the 
narrow  limits  of  their  own  neighborhood  ;  but  oh 
how  great  the  contrast  now  !  What  honors,  what 
signal  honors,  are  conferred  upon  them,  while  "the 
iamb  in  the  mindst  of  the  throne,  feeds  them  aiKl 


2;4 

leads  them  to  fountains  of  living  waters,  and  feod 
wipes  away  all  tears  from  their  eyes  ;"  Rev.  vii, 
17.  "Now  they  are  all  made  kings  and  priests 
imto  their  God  ;"  Rev.  i,  6;  "And  shall  reign  with 
him  forever;"  Rev.  xxii,  5. 

When  we  have  paid  the  last  obsequies  to  the  dy- 
ing saints,  and  attended  their  remains  to.the  silent 
house  appointed  for  all  living ;  when  we  have 
looked  upon  the  narrow  tomb,  and  heard  the  ilids 
rumble  so  dolefully  upon  the  coffin  lid,  a  sole«inf 
andineftable  kind  of  gloom  possessed  our  minds, 
and  we  almost  felt  compassion  for  the  apparently 
solitary  situation  of  our  dear  departed  friends ; 
^nd  indeed,  were.it  not  for  the  sublime  doctrines  of 
Christianity,  for  aught  that  all  the  world  could  tell 
Us,  we  might  contemplate  the  grave  as  their  last 
dwelling,  and  the  loathsome  worms  as  their  final 
companions:  but  glory  to  God,  the  gospel,  the 
sweet  gospel  of  Jesus,  tells  us  better  things,  and 
through  the  telescope  of  faith,  we  see  them  seated 
at  the  right  hand  of  God  ;  and  thither,  in  the 
due  season,  their  bodies  shall  be  brought,  and  the 
grave  shall  lose  its  boasted  prey.  Then  christi- 
ans, with  respect  to  our  departed  friends  who  have 
died  in  Christ,  let  us  not  view  their  situation,  for  a 
single  moment,  as  a  solitary  one.  No,  blessed  be 
God,  their  immortal  souls,  their  only  conscious 
part,  enjoy  at  this  moment,  the  most  exalted 
sweets  of  society,  while  we  are  wetting  their  ash- 
es \vith  our  tears.  Yes,  sirs,  they  make  a  part  of 
that  refined  and  numerous  assembly  which  no  man 
can  number.  Through  the  grace  of  God,  and  the 
Hieans  of  those  angelic  guides,  who  escorted  thorn 


25 

through  the  valley  of  the  shadow  of  death^  am? 
arrested  the  waves  of  Jordan  till  those  favored 
servants  of  the  Lord  had  passed  over  ;  they  have 
made  a  large  acquaintance  at  the  court  of  glory. 
There  they  have  met  with  Abraham,  Isaac  and 
Jacob,  and  all  the  prophets  ;  with  Peter,  Paul^ 
James  and  John,  and  all  the  apostles;  with  Pp- 
lycarp,  and  llodgers,  and  all  the  martyrs  ;  there 
they  have  found  all  their  godly  friends  who 
have  gone  before  them,  and  over  whom  they  wept 
as  we  do  over  them  ;  there  the  tender  mother  has 
fondly  ranged  the  field's  of  bliss,  and  found  her  in- 
fant son,  and  given  him  an  eternal  clasp  to  her 
now  happy  bosom  ;  there  the  dutiful  son  has  met 
his  honored  father,  and  received  a  cordial  wel- 
come to  those  bright  abodes  of  joy  ;  there  the  soli- 
tary and  weeping  widow  has  found  her  beloved 
husband  with  whom  she  spent  so  many  happy 
hours  here  on  earthy  and  who  was  the  first  among 
those  favored  spirits  to  hail  her  arrival  to  the  man- 
.^ions  of  rest.  Ah,  sirs,  and  what  is  infinitely 
more,  there  the  saints  have  met  their  Jesus,  that 
glorious  Saviour  who  died  on  Calvary  for  their 
redemption,  and  shall  be  forever  in  his  society  and 
go  no  more  out. 

I  hope,  sirs,  these  things  are  not  the  mere  flights 
of  an  unbridled  imagination,  unsupported  by  the 
wordof  God  ;  Heb.xii,  22 — 24  ;  "But  ye  are  come 
unto  Mount  Sion,  and  unto  the  city  of  the  living 
God, the  Heavenly  Jerusalem,  and  to  an  innumera- 
ble company  of  angels,  to  the  general  assembly, 
and  church  of  the  first  born,  which  are  written  in 
Heaven,  and  to  God  the  judge  of  all,   and  to  the 

Vol.  II.  0. 


i^pirits  of  just  men  made  perfect,  and  to  Jesus  iht 
mediator  of  the  new  covenant."  This  certainly 
goes  to  justify  all  that  we  have  said  of  the  heaven- 
ly state.  Then,  sirs,  we  see  that  the  saints  in 
heaven,  and  our  departed  christian  friends  amongst 
the  rest,  enjoy  the  most  delightful  society ;  and  a 
pleasing  thought  it  is.  We  are  social  creatures,  and 
our  happiness  very  much  consists  in  the  sweets  of 
social  enjoyment.  Yea,  sirs,  so  much  is  this  the 
case,  that  I  believe  there  are  very  few  of  our  spe- 
cies to  whom  life  itself  would  l)e  desirable,  if  de- 
prived of  associating  with  their  fellow  men.  While 
saints  are  in  this  world,  they  enjoy  something  of 
the  benefits  and  pleasures  of  social  converse ;  but 
tliis,  like  every  other  enjoyment  we  possess  here^ 
is  extremely  mixed.  Sometimes  we  enjoy  the 
company  of  the  wise,  the  benevolent  and  good  ; 
and  then  how  pleasantly  our  moments  pass  away. 
Old  time  appears  to  fly  with  swifter  wings,  and 
the  sun  himself  on  a  fleeter  steed,  posts  faster  to 
]iis  goal.  But  these,  for  the  most  part,  are  short  lived 
enjoyments  while  we  are  in  the  present  state. 
Anon  our  duty  calls  us  somewhere  else,  and  to 
aningle  with  other  company,  and  of  quite  a  diiier- 
entcast.  Perhaps  when  we  enter  the  next  street 
or  the  next  room,  our  ears  are  stunned  with  oaths 
and  imprecations,  as  our  eyes  are  shocked  ^ith 
sights  of  blood  and  murder.  Such  is  the  mixed 
state  in  which  we  are  ;  well.  Ictus  make  the  best  of 
it  and  live  for  heaven.  There, blessed  be  God,  these 
interruptions  never  are ;  there  the  ears  of  the 
blessed  are  never  saluted  with  blasphemy  and  ira- 
precations  ;  there,  there  are  none  impious  and  prt> 


at 

fanCy  but  all  are  wise,  and  virtuous,  and  good. 
6uch,  O!  christians,,  is  the  place  to  which  yovi 
go,  such  is  the  place,  the  favored  place,  invvhich 
your  christian  friends  who  have  departed  alreatly 
are  ;  and  be  ye  ready  whenever  God  may  cuil 
you  to  join  their   blessed  society. 

I  come  now  to  draw  a  few  inferences  and  con 
elude. 

1.  Learn  from  the  subject  we  have  contem- 
plated, that  if  any  make  pretences  to  the  christian 
hope,  while  they  are  living  in  subjection  to  sin  and 
lust,  they  are  only  deceiving  their  own  souls  and 
being  deceived.  The  hope  of  such,  however  high 
it  may  appear  to  run,  is  not  well  founded;  it  is  but 
Mie  hope  of  the  hypocrite,  which  shall  perish.  We, 
arc  informed  that  he  who  hath  this  hope  "puritieth 
himself,  even  as  he  is  pure  ;"  I  John  iii,  3.  Con- 
sequently then,  he  who  doth  not  purify  himself, 
cannot  have  a  well  founded  hope.  His  hope  is  but 
presumption,  which  w^ill  fail  him  in  the  end.  Let 
us  then,  dear  brethren,  examine  ourselves  careful- 
ly in  the  light  of  God's  word  ;  and  if  we  indulge 
the  christian  hope,  let  us  see  that  it  be  on  a  good 
and  sulticient  foundation,  that  we  are  born  of  God, 
progressing  in  the  divine  life,  and  purifying  our 
selves,  even  as  he  is  pure. 

2,  Learn  the  indispensible  necessity  of  the  chris- 
tian hope,  in  order  to  any  high  degree  of  comfort 
and  happiness  in  the  present  state.  This  world 
is  a  world  of  trouble,  as  we  have  heard  ;  many 
are  the  billows  of  trouble  and  distress,  vi^hicli 
roll  high  on  the  ocean  of  life  and  all  men  are  lia- 
ble to',  them.     Trouble   and    sorrow,   pain  and 


2S 

bereavements,  are  not  peculiar  to  the  people  of 
God;  of  these  things,  sinners  as  well  as  christians, 
have  their  full  share.  "Man/'  as  we  have  heard, 
^'is  born  unto  trouble  as  the  sparks  fly  upward. ^-^ 
And  oh  !  how  necessary  is  some  sovereign  anti 
dote  against  despair;  something  which  will  heeci. 
the  spirits  up  in  the  gloomy  hour  of  distress.  This, 
the  christian  hope,  as  our  subject  informs  us,  is 
quite  capable  of  doing.  It  administers  ineffable 
comfort  and  solace,  when  every  other  considera- 
tion must  fail,  while  we  remember  that  '^our  light 
affliction,  which  is  but  for  a  moment,  works  for  u$ 
a  far  more  exceeding  and  eternal  weight  of  glo- 
ry ;'^  II  Cor.  iv,  17.  But  oh,  the  wretched  state  of 
the  ungodly  sinner ;  "When  deep  calleth  unto  deep 
at  the  noise  of  God's  water-spouts,  and  all  the  waves 
and  billows  of  the  Lord  pass  over  him ;"  what 
shall  he  do  ?  What  shall  comfort  him  and  be  his 
hope  ?  He  has  no  dear  covenanted  God,  to  whom 
he  may  apply  for  solace  ;  no  sweet  saviour  to  sup- 
port  him  by  the  aids  of  his  grace  ;  "No  christian 
hope,  which  looks  to  that  within  the  vail,  where 
Jesus  the  forerunner  hath  entered ;"  where  every 
sorrow  shall  be  at  an  end;  and  pain  and  trouble  roll 
their  floods  no  more.  Despair  and  raven  winged 
melancholy  seize  his  vvretched  heart  and  make  it 
their  gloomy  prey ;  or  if  he  flatters  himself  that 
after  this  hfe  there  is  none  other,  and  that  he  shall 
lie  down  at  the  end  of  his  present  troubles,  and 
take  an  eternal  sleep  with  French  atheists  and 
philosophers,  it  is  but  a  poor  contemptible  hope  at 
the  best.  If  ar.nihilation  be  a  refnge  to  a  soul  in 
distress,   it    is  certainly  only  such  a  one   as  ari 


29 

awful  precipice  woiild  be  to  a  criminal  pursued  by  tliK 
officers  of  justice,  falling  from  which,  he  would  be 
at  once  dashed  to  pieces,  and  thus  escape  the  ven- 
geance of  the  law.  Oh  lamentable  case!  that  rea- 
sonable creatures,  capable  of  so  much  better 
things,  should  have  no  better  prospects  than  these  ; 
creatures  who  have  the  christian  hope  in  their  of- 
fer, which  would  best  support  them  now^,and  not 
disappoint  them  in  the  end. 

3.  Learn  that  the  part  which  they  act,  wIk)  fly 
for  refuge  to  lay  hold  on  the  hope  set  before  them3 
is  as  wise  as  it  is  dutiful  and  obedient.  The  glory 
in  this  case  is  God's,  as  it  ought  to  be  ;  but  the  be- 
nefit is  the  believers.  God  has  so  connected  the 
duty  and  interest  of  moral  agents,  that  the  latter 
always  succeeds  to  the  discharge  of  the  former  ; 
and  mankind  never  perform  their  duty  faithfully, 
but  what  they  promote  their  interest.  The  psal 
mist  saj^s  w  hen  speaking  of  the  commandments  of 
the  Lord,  "in  keeping  of  them  there  is  great  re^ 
ward/'  Psalm  xix,  11.  And  again  he  saith,  "vc 
rily  there  is  a  reward  for  the  righteous  ;"  Psalm 
Iviii,  11.  The  wisdom  of  those  who  fly  for  refuge 
to  lay  hold  on  the  hope  set  before  them^  appears  in 
this,  that  thereby  they  obtain  to  themselves  the  ve- 
ry best  support  under  all  the  troubles  of  life  which 
can  possibly  be  obtained ;  one  w  hicli  will  best 
serve  to  keep  up  their  spirits  and^dminister  solace 
to  their  minds,  under  pressures  and  sorrows  of  eve- 
ry kind.  For  whether  they  suffer  in  their  own 
persons,  or  through  the  affliction  and  distress  of 
others,  still  the  christian  hope,  as  we  have  heard, 
h  their  )hoiit  support;  because  it  looks  to  that 
02..  ^ 


30 

within  the  vail,  and  brijags  that  world  to  view.; 
v/here  sufferings  and  sorrows  will  be  known  no 
more.  Certainly,  then,  it  must  be  the  part  of  wis- 
dam  to  lay  hold  on  such  a  hope  as  this,  one  which 
brings  with  it  so  many  advantages.  Let  none  say 
we  must  not  have  respect  to  these  advantages,  be- 
cause then  the  service  is  not  sufficiently  disinter- 
ested. I  presume  it  is  about  as  disinterested  as 
that  of  Moses  was,  of  which  St.  Paul  speaks  with 
such  decided  approbation,  declaring  that  "he  had 
respect  to  the  recompence  of  reward  ;"  Heb.  xf, 
i^.  And  Jesus  Christ  tells  his  disciples  "not  to 
rejoice  because  the  spirits  were  subject  to  them,, 
but  rather  because  their  names  were  written  in 
Heaven ;"  Luke  x,  20. 

I  am  as  far  as  any  man  from  teaching  that  the 
benefits  which  God  confers  on  believers,  are  the 
only  reason  why  they  ought  to  love  and  serve  him  ; 
or  that  they  are  the  leading  motive  with  any  true 
christian.  I  firmly  believe  we  ought  to  love 
God  supremely  for  his  own  glory,  for  what  he 
is,  and  I  have  no  doubt  but  this  is  the  primary  mo- 
tive with  every  true  christian ;  but  I  am  for  from 
setting  aside  a  suitable  regard  to  the  rewards  of 
virtue,  and  the  punishments  of  vice,  in  this  sacred 
business,  seeing  the  inspired  penmen,  and  Jesus 
Christ  himself,  have  not  done  so  ;  says  the  Psalm- 
st,  "  I  love  the-  Lord,  because  he  hath  heard  my 
voice  and  my  supplication;"  Psalm cxvi,  1. 

4.  Let  christians  learn  from  this  subject,  that 
they  are  not  to  expect  a  perfect  calm,  till  they  ar- 
live  at  the  port  of  eternal  rest.  Storms  and  tern- 
pests,  waves  and  billows  of  gn^  kind  or  another 


31 

will  betide  them  while  on  their  passage.  The  sub- 
ject has  informed  us,  that  this  is  a  world  of  sor 
row,  and  that  christians  themselves  must  have  their 
share  of  it  while  here  below  ;  so  true  is  it  that 
"through  much  tribulation,  we  must  enter  in- 
to the  kingdom  of  God  ;'^  Acts  xiv^  2.  Then  be- 
lievers, do  not  flatter  yourselves  that  you  shall  enjoy 
a  continual  calm  while  you  are  out  on  the  troubled 
ocean  of  life.  You  know  it  is  when  the  mariner 
is  in  port^  that  he  enjoys  freedom  from  waves  and 
tempests,  and  not  while  he  is  out  on  the  high  seas. 
There  he  may  have  a  serene  sk}^,  and  a  quiet  placid 
sea  for  a  time  ;  but  he  can  hardly  flatter  himself, 
that  this  shall  still  be  the  case  ;  he  knows  the 
waves  and  billows  will  rise  and  roll  again,  with 
the  next  storm  that  blows.  The  seaman's  busi- 
ness is  rather  to  know  how  to  manage  the  vessel 
skilfully  in  the  storm,  than  to  sit  idly  wishing  the 
surges  may  never  rise.  So,  oh  christian  !  let  it  be 
your  business  to  manage  your  spiritual  vessel  skil- 
fully, that  you  may  not  suffer  wreck  from  the 
dreadful  tempests  which  trouble  your  sea.  En- 
deavour always  to  have  the  blessed  Jesus  with 
you,  and  then,  in  the  language  of  the  poet,  "you 
may  smile  at  the  storm.''  But  be  assured,  with- 
out this  blessed  saviour  by  your  side,  when  the 
tempests  beset  you,  you  will  drive  before  them 
like  a  mere  wreck  on  the  water.  It  is  not  a  mat- 
ter of  half  so  much  account  to  you,  believers,  ne» 
ver  to  have  your  sea  troubled  and  to  meet  with  no 
storms,  as  to  conduct  with  fortitude  and  proprie- 
ty, while  they  spend  their  fury  upon  you, 


32 

5.  From   this  subject,  learn   the   divine  excei'^ 
lence  Jjnd  glory  of  the  christian  religion.     The  re- 
ligion of  the  blessed  Jesus   not  only  commands 
the  most  holy  duties  and  teaches  mankind  to  love 
one  another  in  a  degree  far  superior  to  what  was 
ever  done  before,  but  likewise  sets  before  the  chris- 
tian the  most  sublime  and  exalted   hope  to  stimu- 
late him  to  the   discharge  of  his  duty  and    to  sup- 
port him   under  all  the  trials  and    calamities  to 
which  he  is  liable  as  he  passes  through  the  present 
world  ;  even  the  hope  of  eternal  glory  and  rest  at 
last,   where  he    shall  w  eep  and  sorrow  no  more, 
but  enjoy  the  most  divine  delight  forever.     What 
religion  can  be  compared   in  point  of  excellence 
and  utility,  w  ith  that  of  Jesus  Christ  ?    The  hea- 
then sages,  it  is  true,  taught  mankind  some  virtue 
m  their  systems  ;  but  at  the  same  time  admitted 
of  much  vice  ;   and  with  respect  to  futurity,  it  w^as 
left  by  them  all,  involved  in  utter  clouds  and  dark- 
ness.    The  farthest  they  presumed  to  go  on  this 
interesting  point,  was  a  peradventurc  the  soul  was 
immortal,  and  if  virtuous,  w^ould  be  rewarded  af- 
ter death.     But  blessed  be  God  '*life  and  immor- 
tality are  brought  to  light  through  the  gospel;'' 
JI  Tim.  i,  10;  in  every  page  of  which  the  belie - 
yer  is  assured  of  eternal  happiness  on  the  veracity 
of    a  faithful  Ood  ;     the  hope   of  which  eternal 
life  is  the  anchor  of  the  soul,  both  sure  and   sted- 
fast,  and  lookethinto  that  within  the  vail. 

And,sir^,  as  the  precious  religion  of  Jesus  fur- 
nishes mankind  an  infinitely  sublimer  hope  than 
any  other ;   so  it  is  a  religion  better  adapted  to 


human  wants  and  necessities,  and  goes  farther  to 
diftuse  iiuman  happiness  than  any  other.  ^*  Peace 
on  earth  and  good  will  towards  men,"  are  pro- 
minent features  in  this  divine  religion ;  an<l  has 
it  not  gone  farther  to  promote  these  desirable  things, 
than  any  thing,  or  every  thing  else,  so  tar  as  it 
has  prevailed  m  the  wqrld?  Only  compare  the 
present  state  of  society,  so  far  as  Christianity  has 
obtained  with  what  it  was  previous  to  the  advent- 
of  Jesus  Christ,  and  see  how  much  it  is  amelio- 
jrated  by  this  benign  religion.  See  the  many  hos- 
pitals that  exist  in  various  parts  of  Christendom^ 
those  generous  receptacles  of  the  sick,  the  derang- 
ed and  the  helpless,  where  they  are  clothed,  fed 
and  nursed,  with  the  most  tender  and  assiduous 
care.  Did  you  ever  read  of  one  of  those  in  all  the 
keathen  world  ?  See  /the  many  free  schools  which 
exist,  in  which  thousands  of  poor  vagrant  and 
beggared  children,  snatched  up  by  the  hand  of 
christian  charity,  are  taught  and  fed  and  clothed 
and  blessed  and  reared  to  virtue  and  usefulness. 
See  the  many  female  orphans  educated  thus,  be- 
coming the  respectable  matrons  of  future  families^ 
and  blessings  to  society  m  their  turn;  who,  but  for 
the  charity  of  christians,  would  have  grown  up^ 
not  only  under  all  the  pinching  want  of  abject  po- 
verty, but  too  probably,  in  all  the  baseness  and 
infamy  of  prostitution^  See  the  helpless  and  grief- 
worn  widow,  with  her  train  of  fatherless  chddren, 
hungry  and  naked,  shivering  with  the  cold,  and 
covered  only  with  tatters,  in  a  bleak  and  bitter 
winter,  crying,  piteous!;,  cr>ing,  for  fire  and  for 
fcread  ;  see   these  dear  fellow  creatui-es',  warmed 


and  fed,  clothed  and  cheered  by  the  generous  char- 
ity of  christians ;  and  then  you  see  something  of 
that  benevolent  religion,  which  never  was  intend- 
ed by  its  divine  author,  to  evaporate  in  noise  and 
sound.  Oh  Voltaire,  Bohnbroke,  Hume,  Chubb 
and  Tindall,  with  Paine  and  all  the  rest  of  your 
little  retailers;  what  .have  you  done ?  or  rather,, 
what  have  you  impiously  wished  and  attempted, 
though  unsuccessfully,  to  do  ?  For  notwithstand- 
ing all  the  audacity  of  your  attempts ;  "He  thatr 
sitteth  in  the  Heavens  hath  laughed,  and  the  Lord 
hath  had  you  in  derision  ;"  Psalm  ii,  4.  But  I 
feel  it  my  duty  to  expose  for  a  moment,  your  mali- 
cious and  infernal  attempts.  You  have  impiously 
and  unfeelingly  attempted  to  cut  off  that  h»nd  of 
christian  charity,  which  has  relieved  so  many 
thousands  of  the  sons  and  daughters  of  want. 
You  have  said  by  your  conduct,  let  tlie  sick  and 
friendless  stranger,  lie  down  and  die  without  at- 
tempted pity  or  relief.  You  have  said,  let  the* 
thousands  of  poor  children,  in  aU  the  populous  ci- 
ties, both  of  Europe  and  America,  whose  parents 
are  not  able  to  school  them,  grow  up  in  ignorance 
and  vice.  You  have  said,  let  the  thousands  of  fe- 
male children,  w  ho  are  without  father  or  mother_, 
or  friend,  grow  up  under  the  most  distressing  po- 
verty, and  come  forward  in  the  world,  in  the 
haunts  of  prostitution,  "tou  have  said,  let  the  for- 
lorn and  weeping  widow  continue,  to  furrow 
her  cheeks  with  hopeless  tears,  and  feel  all  the 
rigors  of  v/ant;  Jet  her  tender  bosom  heavt^ 
and  palpitate  with  anguish  and  distress,  while  she 
hears  her  helpless  babes,  whose  father  sleeps  in  the. 


^6 

dust,  cry  for  bread  and  none  to  give  them.  For  by 
endeavourirfg  to  shake  the  faith  of  christians,  and 
to  eradicute  Christianity,  the  known  and  acknow^ 
ledged  source  of  the  charities,  which  liave  blessed 
and  ycheved  so  many  fatherless  children,  you  have 
virtually  said  all  these  things,  and  a  thousand  more. 
Yes,  ye  enemies  of  human  happiness,  you  have 
said,  by  attempting  to  overturn '  Christianity,  let 
the  thousands,  and  the  millions  of  the  poorer  or- 
ders of  society,  whose  lot  in  life  appears  even  to 
yourselves  a  hard  one,  be  deprived  of  every  com- 
fort and  be  completely  miserable;  for  there  are 
thousands  of  poor  people,  who  live  extremely 
hard,  and  who  notwithstanding,  appear  cheerful 
and  happy  ;  supported  by  the  exalted  hope  of  the 
gospel,  and  that  in  a  condition,  as  to  temporal  com- 
forts, to  which,  if  you  were  reduced,  your  iirst 
•thought  would  probably  be  the  halter  or  the  blade  ^ 
and  can  you  be  so  cruel  as  to  deprive  them  of  the 
only  comfort  which  they  enjoy  amidst  such  a 
numerous  train  of  ills.  Cease,  ye  thoughtless  sons 
of  violence,  cease  from  your  unfeeling  attempts  to 
rob  so  many  of  your  fellow  men  of  their  dearest 
enjoyments.  Were  Christianity  even  a  fable  or  im* 
posture,  as  you  profess  to  deem  it,  it  is  certainly  a 
very  pleasing  and  profitable  one  to  millions  of  the 
human  race  ;  and  at  the  same  time,  so  perfectly  in- 
nocent, that  your  zeal  is  but  poorly  employed  by 
attempting  its  destruction. 

Now,  christian  friends,  those  are  the  men  who 
4alk  in  swelling  language,  about  revolutionizing  the 
world,  breaking  off  the   shackles  of  prejudice. 


and  making  mankind  happy  ;  judge  of  them   fe 
yourselves. 

It  only  remains  now  before  I  close^  to  call  U> 
Fecollection  for  a  moment^  the  character,  virtues 
and  exercises  of  that  amiable  friend,  who  assigned 
me  this  subject  for  your  present  improvement. 
And  in  doing  this,  I  design  no  adulation,  either  to 
the  living,  or  the  dead  ;  for  as  it  respects  either  of 
them,  it  is  the  object  of  my  abhorrence.  Yet,  to 
state  a  few  facts  honestly  and  fairly,  may  be  pro- 
fitable to  stimulate  others  to  tread  the  paths  of  wis 
dom,  piety  and  virtue. 

With  this  lady,  I  had  the  honor  of  an  mtimate 
acquaintance  for  the  fourteen  last  years  of  her  life  ; 
and  know,  perhaps,  as  well  what  her  religious  ex- 
ercises were,  her  hopes  and  fears,  her  joys  and  sor- 
rows, her  encouragements  and  discouragements, 
as  any  of  her  male  acquaintance  in  the  world, 
her  husband  excepted, 

Mrs.  Ramsey  was  born  of,  and  raised  by  respec- 
table parents,  in  Mecklenburg  county,  in  North 
Carolina.  She  received  an  early  and  careful  re- 
ligious education,  and  as  good  a  literary  education 
as  was  given  to  any  ladies  in  the  part  of  the  world 
where  she  was  raised,  which,  with  her  own  native 
strength  of  mind,  qualified  her  highly,  to  take  her 
share  with  respectability,  in  rational  and  improv- 
ing conversation.  From  my  earliest  acquaintance 
with  her,  I  have  always  esteemed  her,  possessed  of 
a  very  considerable  share  of  understanding,  high- 
ly improved  and  cultivated  ;  which  was  one  thing 
^^mongst  many,  that  endeared  her  society  very 


mucli  to  me.  I  believe  I  can  say  with  the  strict- 
est  truth^  I  have  never  been  any  lengtli  of  time 
in  her  company,  without  feehiig  myseh  echfied 
either  by  her  good  sense  or  piety.  S^lie  pos- 
sessed considerable  constitutional  and  some  sys- 
tematical reserve,  especially  in  the  company  of 
gentlemen,  and  in  mixed  companies  ;  but  I  pre- 
sume not  to  a  degree  faulty  in  a  lady.  If  her  re- 
marks in  company  were  fewer  than  those  of  some 
other  ladies,  they  were  always  pertinent  and  re- 
plete with  good  sense  ;  and  I  believe  I  never 
heard  her  make  one,  which  I  thought  she  oughfc 
notto  have  made.  One  striking  trait  in  her  char- 
acter, which  raised  her  very  highly  in  my  estima- 
tion, and  the  imitation  of  which,  I  earnestly  re- 
commend to  all,  especially  to  m.y  female  friends, 
was  her  entire  freedom  in  all  her  conversation 
from  the  low  arts  of  scandal  and  detraction.  She 
appeared  quite  devoid  of  taste  for  those  mean  and 
ignoble  things.  Often  has  she  lamented  and  ex- 
pressed her  sorrow  at  them  in  others,  while  I  be- 
lieve none  had  room  to  remark  them  in  herself 
Conscious  of  her  own  merit,  she  never  attempted 
to  shine  at  the  expense  or  disadvantage  of  others  i 
too  much  of  which,  I  am  sorry  to  say,  I  have  of- 
ten seen. 

She  was  amongst  the  greatest  practical  philoso- 
phers of  my  acquaintance,  either  male  or  female. 
Several  breaches  were  made  in  her  family  before 
the  Lord  called  herself  home.  She  buried  three 
sons.  One  of  these  was  her  oldest ;  a  fine  pro- 
mising boy  about  eight  years  of  age  ;  another  was 
her  third  son  about  five  or  six  ;  the  other  was  her 

Vol.  II  D 


youngest  son,  an  infant.  On  these  occasions, 
which  were  certainly  very  trying  ones  to  a  feeling 
and  aftectionate  mother,  though  tender,  she  was 
always  calm  and  collected,  and  the  most  success- 
ful comforter  of  her  husband  when  likely  to  be 
swallowed  up  with  much  sorrow.  Shortly  after 
these  severe  trials,  she  detailed  the  circum- 
stances respecting ^them  to  myself,  and  scarcely 
shed  a  tear.  This  I  never  construed  into  any 
want  of  sensibility,  or  the  most  warm  and  hearty- 
affection  for  her  children,  of  which  she  certainly 
possessed  as  much  as  any  lady  of  my  acquaintance, 
but  into  her  great  command  of  her  passions,  and 
her  cordial  submission  to  the  appointments  of  hea- 
ven. Of  these  she  gave  a  signal  display  shortly 
before  her  departure.  Feeling  that  her  dissolu- 
tion was  at  hand,  and  being  apprehensive  that  if 
Mr.  Ramsey  should  vent  his  grief  in  her  presence^ 
it  might  have  an  undue  ascendency  over  her  pas- 
sions, she  requested  him  by  a  friend,  to  suppress 
his  trouble  as  much  as  possible  ;  ''for,''  said  she, 
"it  is  but  dying,  and  let  us  part  like  heroes." 

As  a  wife,  she  was  faithful,  affectionate  and  du- 
tiful ;  as  a  mother,  she  was  tender,  feeling  and 
moderately  indulgent ;  while  at  the  same  time,  she 
was  strictly  and  religiously  careful  of  the  con- 
duct and  morals  of  her  children.  In  the  exercise 
of  benevolence  and  charity,  she  was  equalled  by 
few,  and  exceeded  by  none,  whenever  there  was  a 
call  in  divine  providence,  to  the  exercise  of  these 
important  duties.  This  call  was  given  her. 
sundry  times  in  the  course  of  my  acquaintance 
with  her  j  and  it  always    met  the  most  cheerful 


and  ready  compliance.  Two  strangers  were  cast 
on  her  care,  and  that  of  her  family,  to  end  their 
days.  They  both  lay  a  considerable  time  before 
they  died,  and  during  all  their  lingering  illness, 
they  received  from  this  worthy  lady,  though  very 
weakly  herself,  the  most  tender  and  assiduous  at- 
tention. And  perhaps  dying  men,  who  were  de 
prived  of  their  own  connections,  in  their  last  ill- 
ness, never  had  less  cause  of  regret,  whilst  in 
her  they  found  all  the  tenderness  of  a  sister  or  a 
mother.  Respecting  the  last  of  these  gentlemen 
who  died  in  her  house,  she  writes  thus  to  a  friend. 
*^I  intended  to  have  spent  a  few  days  in  Knoxville 
with  my  friends,  and  to  have  proceeded  to  yotu* 
house  to  spend  the  remainder  of  the  court  days, 
but  Mr.  Lawrence  is  unable  to  remove,  and  it  ap,- 
pears  inhuman  to  leave  him  alone  with  the  black 
people.  He  appears  providentially  cast,  particu- 
larly on  my  care  ;  I  hope  I  will  be  strengthened  for 
iluty."  Thus  it  appears  it  was  that  best  of  ail  mo- 
tives, a  sense  of  duty,  which  induced  her  to  forego 
the  society  of  her  friends,  and  confine  herself  at 
home  with  a  dying  stranger  whom  providence  had 
sent  a  thousand  miles  from  his  father's  house  to 
die  in  her's,  and  whom  she  had  never  seen  till  a  few- 
weeks  before  ;  while  her  husband,  an  officer  of  the 
superior  court,  was  necessitated  to  be  from  home, 
This,  sirs,  is  the  kind  of  religion  I  love  and  wish 
to  see  propagated  throughout  the  world.  A  reli 
gion  which  consists,  not  in  making  a  noise,  or  court 
ing  observation ;  but  in  doing  good  and  blessing- 
mankind.  This  is  like  the  saviour  of  sinners,  in 
imitating  whom  all  our  duty  consists;  this  is  like 


m 

die  religion  of  which  the  apostle  James  speaks; 
or  ratiier,  it  is  the  very  thing  itself;  ''Pure  religion 
and  undefiled  before  God  even  the  father  is  this,  to 
visit  the  fatherless  and  widow  in  their  affliction^ 
and  to  keep  himself  unspotted  from  the  world  ;" 
James  i,  27.  Now,  if  visiting  the  fatherless  and 
widow  in  their  affliction,  be  religion,  then  I  sup- 
pose for  a  lady  to  deny  herself  the  satisfaction  of 
her  friends,  and  shut  herself  up  at  home  to  take 
care  of  a  dying  stranger  is  religion  too;  and  such 
a  religion  as  the  gospel  recommends  ;  "For  I  was 
an  hungered  and  ye  gave  me  meat ;  I  was  thirsty 
and  ye  gave  me  drink  ;  I  was  a  stranger  and  ye. 
took  me  in  ;'^  Mat.  xxv,  35. 

She  obtained  a  hope  in  the  redeemer  at  a  very 
early  period  of  her  life,  and  through  the  remain^ 
der  of  it,  was  for  the  most  part,  subject  to 
those  religious  joys  and  sorrows,  hopes  and  fears 
which  are  the  general  lot  of  most  christians.  For 
about  the  seven  last  years  of  her  life,  however,  she 
appeared  to  me  to  improve  much  in  the  divine 
life,  and  to  maintain  a  very  growing  intercourse 
with  heaven.  From  that  time  she  was  much  more 
detached  from  this  world,  and  more  assiduous  in 
her  preparations  for  a  better  one.  For  the  nios^ 
part,  I  believe,  she  maintained  a  comfortable  hope, 
that  her  peace  was  made,  and  her  sins  forgiven  ; 
this  hope,  however,  was  not  entirely  uninterrupt- 
ed. She  sometimes  had  her  fears  and  doubts 
that  all  was  not  right ;  which  led  her  to  the  most 
careful  cxammation  of  which  she  was  capable, 
inio  i>oi-  ^niritual  situation  ;  the  happy  result  of 
which  was  generally  the  confirmation  of  her  hope 


41 

In  a  letter  to  a  particular  friend,  dated  September 
13th,  1803,  she  writes  as  follows  ;  "I  had  under 
stood  that  times  of  revival  of  religion,  were  try- 
ing times  on  old  professors.  This  excited  me  to 
self  examination  from  the  scriptures  of  truth  ;  and 
from  the  most  impartial  enquiry  which  I  was  en- 
abled to  make,  I  had  to  conclude,  that  I  had  in- 
deed believed  in  the  scriptural  way  ;  and  I  could 
find  no  other  way  but  resting  on  Christ  the  rock 
of  ages.  Thus  was  I  rejoicing  and  solacing  my- 
self when  our  sacrament  came  on,  where  I  was 
considerably  strengthened  by  the  preaching  of  the 
word,  particularly  my  faith  on  the  sabbath  was 
liv^ely  and  strong."  In  the  same  letter,  speaking 
of  a  particular  week  after  she  had  seen  her  friend^ 
she  writes  thus.  "That  week  was  spent  in  a  vio- 
lent contest  between  faith  and  unbelief  Some- 
times I  must,  I  did  rejoice  ;  at  other  times  I  could 
not,  "but  almost  despaired.  In  these  despairing 
moments,  the  throne  of  grace  I  ever  found  de- 
lightfully accessible  through  the  blood  of  the  Me- 
diator, and  it  was  my  only  refuge." 

In  a  free  conversation  with  myself  about  her 
spiritual  exercises,  the  last  I  ever  had  with  her 
previous  to  her  confinement,  she  said  ;  "I  have 
been  much  perplexed  for  some  time  past,  with 
doubts  and  fears  respecting  my  peace  with  God. 
I  have  examined  and  re-examined  ;  the  general 
result  was  a  hope  that  I  had  true  religion  ;  howe^ 
ver  my  doubts  would  still  return  and  fill  my  soul 
with  trouble.  At  length  I  came  to  a  resolution 
that  I  would  not  vex  my  soul  any  longer  with 
these  things.  Here  is  my  duty  plainly  before  me, 
D2. 


•    4^2 

whether  I  have  religion  or  not,  I  am  required  t« 
cast  myself  on  Jesus  Christ  at  all  events  ;  to  love 
my  God  and  discharge  my  duty.  This,  through 
grace,  I  am  determined  to  do ;  and  henceforward  it> 
shall  not  be  so  much  my  business  to  doubt  and 
examine  and  re-examine,  as  to  act  faith  on  the 
blessed  redeemer,  and  discharge  all  known  duty, 
leaving  the  event  in  the  hand  of  God."  "And'^ 
continued  she,  "since  I  have  taken  this  ground,! 
have  had  much  more  comfort  and  satisfaction,  and 
went  on  much  more  smoothly  in  the  discharge  of 
my  duty  ;  and  thus  I  am  determined  to  walk.'^ 
Thus  was  she  exercised  just  before  she  became 
confined  to  her  chamber  and  her  bed.  During 
her  confinement  I  had  the  opportunity  of  seeing 
her  but  seldom,  living  at  a  distance  of  thirty -five 
miles,  and  wljen  I  did  see  her,  had  but  little  con- 
versation with  her,  on  account  of  her  extreme  de- 
bility. In  what  little  conversation  I  had  with  her^ 
she  discovered  no  alarm  at  death ;  on  which, 
however,  she  calculated  w^ith  certainty. 

With  respect  to  her  exercises  in  her  last  hours^ 
and  since  I  saw  her,  a  friend  writes  me  thus. 
"As  to  her  exercises  from  the  time  I  first  visited 
her,  after  my  return  about  three  weeks  before  her 
death,  I  would  inform  you,  that,  that  calmness, 
equanimity,  resignation,  detachment  from  the 
world,  and  almost  entire  command  of  her  pas- 
sions, which  marked  her  journey  through  life, 
shone  more  conspicuously,  and  were  by  her  pos- 
sessed in  a  more  eminent  degree.'^ 

This  lady  often  through  life,  expressed  a  desire 
that  she  might  end  her  career  on  the  sabbath. 


4-3 

hccause  she  thought  on  that  day,  there  was  greater 
intercourse  between  heaven  and  earth.  In  this^ 
she  was  gratified.  On  the  Lord's  day,  July  7th, 
about  twelve  o'clock,  she  serenely  breathed  her 
last ;  and  has  joined,  as  we  confidently  hope,  that 
immortal  company  on  high,  *Svho  have  washed 
their  robes  and  made  them  wliite  in  the  blood  of 
the  lamb  ;  and  are  therefore  before  the  throne  of 
God,  and  serve  him  day  and  night  in  his  temple; 
and  he  that  sitteth  on  the  throne  shall  dwell  among 
them  ;"  Rev.  vii,  14,  15  ;  "Therefore  let  us  not 
sorrow  even  as  others  who  have  no  hope-;  for  if 
we  believe  that  Jesus  died  and  rose  again,  even  so 
them  also,  which  sleep  in  Jesus  will  God  bring 
with  liim ;"  I  Thes.  iv,  14. 


i 


.rtiv.-^f^. 


^mmii#»a^i* 


On  the  death  of  the  late  pious  and  val 
uable  col.  francis  a.  ramsey,  of  knox 

VILLE. 

^'Tht  righteous perisheth,  and  no  wan  layeth  it 
to  heart ;  and  merciful  men  are  taken  aivay^ 
none  considering  that  the  righteous  is  taken 
aicay  from  the  evil  to  come.^' 

MANY  are  the  allurements  held  out  in  the  sa- 
cred volume  to  induce  mankmd  to  the  practice  of 
virtue  and  moral  goodness  ;  as  well  as  many  terri- 
ble things  exhibited  there  to  deter  them  from  walk- 
ing in  the  paths  of  vice  and  impiety.  One  is  the 
very  different  end  with  which  death  may  be  said 
to  call  for  the  man  of  virtue  and  piety,  from  those 
with  which  he  comes  for  the  wicked  and  ungodly. 
^o  the  latter,  death  is  most  emphatically  the  king 
of  terrors,  and  the  most  grim  and  dreadful  enemy, 
as  he  deprives  him  of  the  few  poor  paltry  enjoy- 
ments which  he  had  in  this  world.  While  to  the 
former, he  performs  the  part  of  a  friend,  as  he  re- 
leases him  from  pain,  sorrow  and  anxiety,  and  puts 
him  in  the  full  possession  of  his  eternal  inheri- 
tance. Thus,  St.  Paul  informs  us,  for  "him  to 
die  was  gain  ;"  Phil,  i,  26.  And  in  our  text  death 
is  manifestly  represented  as  acting  the  part  of  a 


45  ■  I 

friend  to  the  righteous  man  in  taking  him  away 
from  the  evil  to  come  ;  "The  nghteuus  perislieth^, 
and  no  man  layeth  it  ta  heart ;  and  merciful  men 
are  taken  away,  none  considering  that  the  righte- 
ous is  taken  away  from  the  evil  to  come."  In  the 
last  part  of  the  preceding  chapter,  the  prophet  rfe- 
presents,  in  strong  terms,  the  exceeding  corruption 
of  the  Jewish  people,  and  more  particularly,  that 
©f  the  watchmen  or  publick  teachers  ;  "His  watch- 
men are  blind ;  they  are  all  ignorant ;  tliey  are  all 
dumb  dogs  ;  they  cannot  bark,  lying  down,  loving 
to  slumber  ;  yea,  they  are  greedy  dogs,  which 
can  never  have  enough,  and  they  are  shepherds 
which  cannot  understand  ;  they  all  look  to  their 
own  way;  eveiy  one  for  his  gain,  from  his  quar- 
ter. Come  ye,  say  they,  I  will  fetch  wine  and  we 
will  fill  ourselves  with  strong  drink ;  and  tomor- 
row  will  be  as  this  day,  and  much  more  abundant.''^ 
And  then,  in  our  text,  as  a  farther  testimony  of  the 
people's  corruption  he  informs  us,  that  "the  righte- 
ous perisheth,  and  no  man  layeth  it  to  heart. '^ 
The  following  propositions,  I  presume,  are  con- 
tained in  my  text. 

I.  That  even  in  the  most  corrupt  times,  God 
has  still  a  seed  to  serve  him ;  and  there  are  still 
a  few  that  are  righteous. 

II.  That  the  death  of  the  righteous  is  a  publick 
calamity,   a  great  loss  to  society. 

III.  That  whatever  loss  the  publick  may  sus- 
tain in  the  death  of  the  truly  religious,  yet  it  is 
tlie  believer's  own  great  personal  advantage. 

IV.  That  when  the  best  characters  are  taken  a- 
way  by  the  hand  of  death,  and  the  loss  appears 


4^ 

not  to  be  felt  and  lamented  by  the  public,  it  is  a 
strong  symptom  of  insensibility  and  depravity. 
My  design  at  present  is  to  illustrate  and  con- 
firm the  truth  of  each  of  these  propositions, 
and  then  conclude  with  some  inferences  and  ap- 
plication. 

PROPOSITION 

I.  In  the  worst  of  times,  God  has  still  a  seed  t« 
serve  him,  that  is,  there  are  still  a  few  righteous. 

Sometimes  when  the  friend  of  God,  of  virtue 
and  of  man,  takes  a  serious  survey  of  the  morals 
and  conduct  of  society  at  large,  he  is  almost  tempt- 
ed to  draw  the  conclusion  of  the  prophet  of  old. 
But  as  the  prophet  was  so  far  mistaken,  that  when 
lie  thought  the  people  were  wholly  devoted  to  idol- 
atry, God  had  in  Israel  seven  thousand  men,  who 
had  not  bowed  the  knee  to  Baal,  nor  partaken  of 
the  idolatrous  worship;  so  we  hope  it  is  yet.  In 
the  very  worst  times  of  papal  darkness,  God  still 
had  his  witnesses ;  Rev.  xi,  3 ;  "And  I  will  give 
power  unto  my  two  witnesses  and  they  shall  pro- 
phesy a  thousand  two  hundred  and  three  score 
days,  clothed  in  sackcloth."  And  in  the  very 
worst  times  we  have  ever  known,  there  have  still 
been  a  few,  who  appeared  not  to  defile  their  gar- 
ments with  the  general  pollutions.  And  God  re- 
presents himself  as  having  his  elect  in  the  very 
worst  of  times  ;  Mat.  xxiv,  22  ;  '*  And  except  those 
days  should  be  shortened,  there  should  no  flesh  be 
saved,  but  for  the  elect's  sake  those  days  shall  be 
shortened." 

Are  any  desirous  to  hear  the  righteous  farther 
<jbaracteriged,    let    them  know   then,  that   the 


If 

righteous  revere  and  venerate  the  name  of  the  most 
high  God  ;  Psahn  Ixxxix,  7  ;  "God  is  greatly  to 
be  feared  in  the  assembly  of  the  saints,  and  to  be 
had  in  reverence  of  all  them  that  are  about  him.'^ 
This  is  the  divine  requirement ;  with  this  holy  re- 
quirement the  good  man  comphes  ;  and  this  is  a 
very  important  trait  in  his  character.  The  righte- 
ous are  punctual  in  their  assignations  with  heaven, 
and  in  paying  the  Lord  the  sacred  honours  that  are 
due  to  his  exalted  name.  The  divine  requirement 
is  that  we  shall  worship  the  Lord  in  the  beauty  of 
holiness.  The  good  man  does  it ;  he  complies  with 
his  duty  ;  and  this  is  a  prominent  trait  in  his  char- 
acter ;  this  is  giving  to  the  Lord  the  glories  due 
to  his  name,  as  is  the  christian's  duty  to  do.  The 
righteous  man  reverences  the  sabbaths  of  his  God, 
agreeably  to  divine  requirement ;  Exodus  xx,  8  ; 
"Remember  the  sabbath  day  to  keep  it  holy  :  Isa. 
Ivi,  2;  "Blessed  is  the  man  that  keepeth  the  sab- 
bath from  pollutmg  it,  and  keepeth  his  hand  from 
doing  any  evil.''  Isaiah  Iviii,  13,  14 ;  "If  thou 
turn  away  thy  foot  from  the  sabbath,  from  doing 
thy  pleasure  on  my  holy  day  ;  and  call  the  sabbath 
a  delight,  the  holy  of  the  Lord,  honorable  ;  and 
shalt  honor  him,  not  doing  thine  own  ways,  nor 
finding  thine  own  pleasure,  nor  speaking  thine  own 
words  ;  then  shalt  thou  delight  thyself  in  the 
Lord  ;"  The  righteous  man  deals  justly  with  all 
men,  and  gives  to  every  man  his  due.  This  is  ex- 
pressly required  at  his  hand,  and  he  accordingly 
performs  it;  Mat.  vii,  12  ;  "All  things  therefore, 
whatsoever  ye  would  that  men  should  do  to  you, 
do  ye  even  so  io  them,  for  this  is  the  law  and  th^. 


prophets."  See  this  righteous  man's  characicr,  as* 
held  up  to  pubhc  view  ;  Psalm  xv,  throughout : 
read  it  at  your  leisure,  it  is  worthy  your  most  seri- 
ous attention.  The  righteous  man  bridleth  well 
his  tongue,  knowing  how  great  a  matter  a  little 
fire  kindleth  ;  Psalm  xxxix,  1 ;  "I  said  I  will  take 
heed  to  my  ways,  that  I  sin  not  with  my  tongue  ; 
I  will  keep  my  mouth  with  a  bridle,  while  the 
w  icked  is  before  me."  James  i  26  ;  "If  any  man 
among  you  seem  to  be  religious,  and  bridle  not 
his  tongue  that  man's  religion  is  vain." 

II.  The  death  of  the  righteous  is  a  public  cala* 
mity,  a  great  loss  to  society.  That  righteous 
and  good  men  are  a  great  blessing  to  society, 
and  in  a  measure  its  safety  and  defence,  is  evident 
from  the  word  of  God  and  matter  of  fact.  Gen. 
xviii,  26;  "And  the  Lord  said,  if  I  find  in  So- 
dom fifty  righteous  withm  the  cit}^,  then  will  I 
spare  all  the  place  for  their  sake.  Compare  verse 
32,  latter  part,  same  chapter ;  "And  he  said,  I 
wdll  not  destroy  it  for  t^'s  sake."  But  alas,  the 
ten  were  not  found  in  that  devoted  city,  and  it  was 
destroyed.  II  Kings  ii,  12;  "And  Elisha  saw- 
it,  and  he  cried,  my  father,  my  father,  the  chariots 
of  Israel  and  the  horsemen  thereof."  Here  Eli- 
sha plainly  communicates  by  his  language  to  the  in 
tclligent  mind,  that  the  prayers,  counsels  and  ex- 
amples of  the  prophet  Elijah  were  as  much  to 
Israel  as  the  chariots  and  horsemen  which  were  set 
for  its  protection  and  defence;  Mat.  xxiv,  22; 
"But  for  the  elect's  sake,  those  days  shall  be 
.shortened." 


4S 

ts  it  asked  how  the  righteous  ai*c  such  a  benetU 
fo  society  as  we  represent  ?  I  answer^  in  sundry 
Ways. 

1.  By  their  prayers.  All  righteous  men  are 
rayerful  men  ;  and  they  not  only  pray  for  them- 
i^clves^  but  also  for  others  ;  they  pray  for  the  pub 
iic ;  for  their  country.  Now^  who  can  tell  what 
felessings  may  descend  on  our  country  and  nation^ 
in  answer  to  the  prayers  of  the  people  of  God  ? 
"The  effectual  fervent  prayer  of  a  righteous  man-^ 
availethmuch  ;  *If  one  Elijah  obtamed  plenty  of 
rain  when  there  had  been  a  draught  of  three  years 
and  six  months  ;"  James  v,  18,  what  might  wc 
not  expect  an  host  of  pious  and  prayerful  men  to 
do  ?  Thus  do  pious  men  benefit  the  church,  the 
commonwealth,  the  nation  ;  thus  do  they  draw 
down  blessings  by  the  pious  violence  of  prayers  ; 
thus  do  they  become  "the  chariots  of  Israel,  and 
the  horsemen  thereof/'  as  Elisha  calls  them. 

2.  Pious  and  Godly  men  by  their  counsels  great- 
ly benefit  the  public.  Suppose  a  righteous  man  by 
counselling  his  neighbours  should  fill  them  with 
an  abhorrence  of  those  base  and  shameful  crimes^ 
which  are  the  bane  of  social  happiness,  the  dis- 
grace of  human  nature,  and  which  often  bring 
the  perpetrators  of  them  to  an  untimely  and  igno 
minious  death ;  would  not  this  be  doing  a  great 
deal,  and  serving  society  in  a  very  important  and 
interesting  manner  ?  And  this,  there  is  no  reason  to 
doubt,  has  often  been  the  case.  Good  men  at  any 
rate  counsel  their  families  and  benefit  them  very 
much,  and  in  doing  so,  greatly  serve  the  public. 
The  public  is  made  up  of  families  and  individual. 

Vol,  II.  E. 


60 

and  if  the  families  and  individuals  are  all  good 
men,  the  public  cannot  be  bad. 

3.  By  authority.  Is  the  good  man  clothed  with 
authority,  he  wdl  take  care  not  to  bear  the  civil 
sword  in  vain  ;  he  will  employ  his  authority  for 
the  promotion  of  iustice  and  judgment,  and  the 
suppression  of  vice  and  impiety  ;  he  will  be  a  ter- 
ror to  evil  doers,  and  a  praise  to,  and  encourager 
of  them  who  do  well ;  his  authority  at  all  events^ 
will  be  used  for  the  suppression  of  vice  and  en- 
couragement of  virtue  in  his  family ;  and  ho\^ 
great  is  the  sum  of  good  he  may  do  here. 

4.  By  his  example.  Thus  the  righteous  man 
becomes  a  blessmg  to  society.  The  tendency  of 
good  example  is  to  counteract  corruption  and  mo- 
ral turpitude,  and  often  does  incalculable  good 
in  society. 

III.  Whatever  loss  the  public  may  sustain  ia 
the  death  of  the  righteous,  yet  death  is  the  belie- 
vers personal  gain  ;  it  is  his  gain,  because  he  is 
thereby  freed  from  all  the  remains  of  indwelling 
sin,  and  serves  his  Grod  to  absolute  perfection.  As 
the  child  of  grace  does  not  feel  himself  entirely 
free  from  sin  in  the  present  life,  it  is  often  his  great 
grief  and  trouble  ;  but  in  that  bright  vv^orld  to 
which  he  goes  sin  shall  never  infest  him,  as  no  un- 
clean thing  ever  enters  into  these  pvre  and  holy 
regions.     Certainly,  then,  it  is  the  behever's  gain. 

2.  Death  is  the  believer's  advantage,  because  it 
removes  him  beyond  the  reach  of  pain,  sorrow 
and  anxiety  ;  "Because  the  righteous  are  taken 
away  from  the  €vil  to  come."  While  the  believer 
is   in  this  world  he   is  liable  to  much  pain  and 


51 

•sorrow  as  well  as  other  men,  and  often  drinki; 
deep   into    the  cup   of    affliction  and   bitterness, 
as  the  experience   of  the  most  religious  tcstihcsV^ 
All  have  smned,  all  are  liable  to  sutfer  ;    witness 
Job,  David,  and  other  eminent  saints  ;  w^^itness  the 
experience  of  all4he  righteous  ;  "Man  is  born  un- 
to trouble  as  the  sparks  fly  upw^ards  ;"  Job  v,  7. 
The  troubles  of  good  men  are  various  and  mani- 
fold ;  they    partake  of  many  troubles  which  are 
jjgommon  to  them  and  other  rnen  ;  such  as  sickness, 
pains  and  diseases  of  various  kinds.  "  Some  trou- 
bles   which    christians    undergo,    are     pecuHar 
4o  themselves  as  christians.    '  Then,   surely,  to  be 
delivered    from  all  these,  must  be  a  singular  ad- 
'  vantage  to  the  righteous. 
'   3.  Death  is  the  believer's  gain,  because  it  not  on. 
ly  terminates  all  his  troubles,  but  puts  him  in  pos- 
session of  eternal  joys,  and  those  the  most  sublime 
•I3ind  exalted  ;  Luke  xxiii,  43;  "And  Jesus   said 
unto  him,  verily  I  say  unto  thee,  to-day  shalt  tho^ 
be  with  me  in  paradise  ;"  Mat.   xxv,  2  1  ;  "En^ 
ter  thou  into  the  joy  of  thy  Lord."    The  affair  of 
pious  m_en  entering  into  purgator}^  at  death,  or  re- 
maining in  a  state  of  dormancy  until  the   morning 
of  tiie  resurrection,  is  only  a  popish  fiction,  or  the 
empty  dream  of  vain  philosophers  ;  such  is  hot  i  he. 
doctrine   of  the    sacred    scriptures.     The    enjoy 
ments  of  the  righteous  in  glory  will  be«M||t  exalt- 
ed and  sublime  ;  Go<l  himself  will  be  onefPfeatand 
essential  ingredient  in  this  enjoyment.     The  tes- 
timonies  of  a  good  conscience   will   be  anoth'er 
which  will  go  far  in  their  sub' i me  and  holy  bliss, 
,  The  most  exalted  society,  and  all   its  deligiitfctl 


sweets  will  cOHsuaSmate  their  unparallelled  Ictici- 
ty  ;  Heb.  xii,  22-^  ;  "But  ye  are  come  unto  Mount 
Zion,  and  unto  the  city  of  the  living  God,  the  hea- 
venly Jerusalem,  and  to  an  innumerable  compa- 
ny of  angels  to  the  general  assembly  and  church 
of  the  firstborn,  which  are  written  in  heaven,  and 
to  God  the  judge  of  all,  and  to  the  spirits  of  just 
men  made  perfect,  and  to  Jesus  the  mediator  of  the 
cew  covenant." 

IV.  When  the  best  characters  are  taken  awaV 
by  death,  and  the  loss  of  such  appears  not  to  be 
lamented  by  the  public,  it  appears  to  be  a  strong' 
symptom  of  insensibility  and  depravity.  If  good 
men  be  such  a  blessing  to  society  as  we  have  re 
presented,  then,  not  to  feel  the  loss  of  such  men, 
too  plainly  proves  that  the  cause  of  moral  goodness^ 
to  which  they  gave  so  much  support,  does  not  lie 
Very  near  our  hearts  ;  and  if  so,  it  manifests  very 
plainly  their  depravity,  ls  that  heart  is  certainly 
deeply  depraved  that  has  no  regard  to  moral  good- 
aiess  ;  it  also  argues  insensibility^  not  to  feel  for  the- 
loss  sustained. 

1.  Learn  from  this  subject  that  God  is  deter. 
minined  to  support  his  own  cause  until  the  end  o€ 
time  in  spite  of  earth  and  hell.  As  we  trust  has 
been  demonstrated,  God  has  always  had  a  seed  to 
serve  lum,  even  in  the  vei7  worst  of  times.  No 
period  has  existed,  when  therc  has  not  been  some 
souls  more  or  less,  that  were  engaged  in  holy  and 
devout  exercises. 

2.  Learn  how  highly  we  ought  to  esteem  the 
righteous*  Are  they  as  we  learn  from  this  subject^- 
a  safety  and  defence  to  the  piibjic  ?  If  ^here  are  bat 


^3 

ten  righteous  in  the  city^  will  God  spare  it  for  tlxe 
ten's  sake  ?  Is  the  righteous  and  holy  man  the 
chariots  of  Israel  and  the  horsemen  thereof?  Are 
godiy  incn  more  to  the  city  for  its  salvation  and  de- 
fence, by  theit  prayers,  their  counsels  and  their  con- 
duct, than  even  the  men  of  war,  and  the  Iwsts  of 
battle?  Surely, then,  we  ought  affectionately  to 
love  tliem.  We  are  the  obliged  partakers  of  high 
and  signal  benefits  through  their  mstrumentality. 
Ah,  how  often  do  Wicked  and  ungodly  men, 
thoughtlessly  and  ungenerously  abuse  and  vilify 
the  saints  of  the  most  high  (rod,  when  perhaps 
they  owe  the  very  blessings  they  enjoy  to  the  in- 
tercessions of  the  very  »men  whom  they  delight 
to  abuse;  Who  can  tell  but  the  fruitfulness  of  our 
charming  seasons,  the  due  proportions  of  sunshine 
and  rain  are  procured  by  the  intercessions  of  those 
men  ?  The  strong  probability  is,  they  are.  Wit- 
ness the  case  of  Elijah's  prayers  which  procured 
rain  in  sufficiency,  when  the  clouds  had  withheld 
their  showers  for  three  and  a  half  years. 

S.  Learn  that  to  feel  that  society  has  sustained  a 
loss  in  the  death  of  such  a  character,,is  a  proper  ex- 
ercise on  such  an  occasion,  but  not  murmunng  that 
God  should  do  as  he  will  with  his  own.  To  mur- 
mur and  repine  at  the  dispensations  of  divine  pro- 
vidence, or  take  it  ill  that  God  should  do  his  will 
with  his  own,  would  be  highly  offensive  to  that 
sovereign  power  vi^ho  has  an  undoubted  right  to  do 
his*  pleasure.  But  to  feel  that  society  has  sustain 
ed  an  exceeding  loss  on  so  mournful  an  occasion 
is  right  enough,  and  what  well  exercised  and  (hi 
liful  mind  docs  not  feel  it  so  ? 


»**■ 


>:** 


4.  Learn  how  readily  good  men,  real  and  mn. 
cere  christians,  ought  to  die  at  God's  call;  death 
Tvill  be  their  ineffable  gain;  they  shall  then  quit  a 
world  of  trouble  and  sorrow,  of  distress  and  pain  ;; 
and  this  seems  to  be  a  good  reason  why  they  should 
be  reconciled,  and  cheerfully  retire  to  tliat  blessed 
w^orld  of  joy  and  delight  and  felicity  reserved  for 
the  saints  bej^ond  the  grave. 

5.  Learn  the  indispensible  necessity  of  all  being 
righteous  and  serving  God,  that  death  may  be, 
their  gain.  And  be  it  sensibly  and  feelingly  re» 
tnembcrcd,  ibat  death  will  soon  call  upon  us  al], 
O  brethren  let  ns  all  be  in  readiness. 

6^  "^^^  hen  the  righteous  die,  though  there  is  rnuchr 
ground  to  laiiient  iheir  loss,  as  r  cspects  society^, 
yet  there  is  none  as  respects  themselves  ;  the  gain 
is  theit  s.  they  enter  into  the  blessed  habitations  of 
glory  ;  tliey  shall  go  no  inore  out,  but  be  forever 
with  the  Ijovd  aad  enjoy  him  through  the  revolu^ 
tions  of  eternity.  Rather  let  us  hail  their  happy 
spirits  in  the  mansions  of  eternal  rest,  than  sorrow 
on  their  account. 

A  few  observations  respecting  that  very  valua?- 
ble  man  whose  death  has  given  occasion  to  this  dis- 
course, will  close  our  design.  Here  permit  one  t© 
observe  that  I  am  a  little  afraid  1  may  be  subject- 
ed to  a  suspicion  of  adulation  ;  than  which  noth- 
ing in  the  world  is  farther  from  my  design.  But 
my  good  opinion  of  the  deceased,  from  upward  of 
a  thirty  year's  acquaintance  seems  so  high,  that 
when  I  have  stated  my  opinion  of  this  individual's 
virtues  and  good  qualities  in  simplicity  and  in  sin- 
T^rity,  I  fear  suspicion;  however^  no  fe^r  oHk^ 


m 

kind  will  prevent  me  from    stating  my  opinldii 
just  as  it  is,  without  disguise. 

Col.  Ivamscy,  whose  death  ^ave  rise  to  the  pre- 
sent diseourse^  was  bcni  oi*  respectable  parents  in 
the  state  of  Pennsylvania,  May  ')] ,  A*.  D.  1764. 
He  early  received  an  acc^jrate  iioglish  education, 
and  such  au  one  a&  fitted  him  very  well  for  any 
kind  of  ordinary  busiiicsti,  which  in  the  course  of 
divine  providence  rniglit  aiturrrard  be  thrown  ia 
his  way  ;  such  as  surveying,  clerk's  ofiice,  or  the 
Kke;  being  a  young  1,1  an  of  a  veiy  enterprising 
disposition  ,  he  came  to  the  wsstem  country  with 
the  consent  of  iiis  parents,  while  his  years  were 
yet  very  tender^  in  order  id  do  aa  well  as  he  couldf 
for  himself;  this  ifliistht^re  been  v^'hilst  he  was  yet 
in  his  teens  ;  for  whexmny  acquaintance  commenc- 
ed with  him  in  Washingion  county,  which  is  now 
inthis  state,  and  then  belonged  to  North  Carolina, 
I  think  he  was  under  twenty  one.  Being  a  youth 
of  remarkably  soft,  »xjlished  and  easy  manners^ 
he  soon  stood  remarkably  high  with  the  first  fa- 
milies in  that  section  of  country,  and  received 
their  patronage  greatly  to  his  advantage.  The  first 
business  in  which  he  engaged  for  a  support  in  this 
section  of  country,  i  belies  e  was  the  art  of  survey- 
ing. But  shortly  after  this,  he  received  the  clerk- 
ship of  the  superior  court  of  Washington  district 
from  the  Hon.  judge  Campbell,  which  ever  after 
afforded  him  a  genteel  support  as  long  as  he  remam- 
ed  in  the  district.  He  stood  at  that  time  very  high 
with  the  circle  of  his  acquaintance  generally  ;  and 
though  he  was  a  young  man  of  great  gaiety  and 
t^ivacity^  and  indulged  moderately  in  soi^e  of  what 


Were  viewed  at  that  time  the  more  fashionable^ 
amusements  of  the  day,  yet  I  never  knew  him^^ 
even  then,  amongst  all  the  heat  and  ardour  of  youth- 
ful blood,  charged  with  one  single  immoral  action  ; 
mr  do  I  believe  it  ever  was  in  the  power  of  either 
malice  or  envy  to  charge  htm  with  any  thing  of 
the  kind. 

I  do  not  believe  that  Col.  Ramsey  at  this,  or  a- 
ny  other  period  of  his  single  life,  made  any  pub- 
lie  .profession  of  the  christian  religion,  or  at  all  e- 
vents  if  he  did,  this  circumstance  was  not  known 
to  me. 

About  the  end  of  his  24th  or  sometime  in  his  25th 
year,  he  made  a  public  profession  of  religion,  and 
became  a  member  of  the  prcsbyterian  congrega- 
tion in  Washington  county*  at  that  tnne  under  the 
pastoral  charge  of  the  venerable,  the  devoutly  pi- 
ous and  reverend  Samuel  Doak' ;  a  society  which 
you  may  rest  assured  were  not  lax  in  their  terms 
of  admission  ;  but  entirely  the  reverse  ;  and  one  of 
the  most  repectable  societies  in  point  of  intelli- 
gence, pure  morals,  and  fervent  piety,  within  the 
circle  of  my  acquaintance.  From  this  time  to  the 
hour  of  his  death,  he  maintained  his  christian  pro- 
fession with  the  highest  credit  and  manifest  cor- 
rectness. 

Permit  me  to  drop  a  remark  on  his  marriage  and 
its  happy  influence  on  his  best  interests.  He  made 
his  addresses  to  a  young  lady  of  celebrated  beauty, 
enhghtened  mind  and  polished  manners,  in  Meck- 
linburg  county,  North  Carolina,  the  daughter  of 
M.  Alexander  Esq.  and  succeeded  in  obtaining  her 
baod  and  her  heart.     This  lady  was  a  professor  of 


iS^ligion  before  Ool.  Ramsey  married  her,  and  as 
ke  himself  has  informed  me,  very  profitable  after- 
ward to  his  spiritual  interests ,  by  her  prudent  and 
judicious  counsels  and  ud vices.  She  became  the-^ 
mother  of  five  sons  and  a  daughter,  or  peradven- 
'ture,  six  sons  ?-^\^,  a  dauglUer  ;  if  s:;:^.  ere  the  num- 
ber of  sons*  7-ur  -  f  tlvvim  ^'.A^d.  young,  only  tvvo^ 
Jiaving  arrived  at  maturity.  'A.'his  i\miable  womaa 
lived  u'ith  Col.  Ramsey  ivbout  sixteen  or  seven- 
teen years,  riid  died  about  the  37th  or  .SStk 
year  of  her  age;  pfter  .  b'^^-h  he  malried  a  Mrs. 
Fleming,  a  very  rirniab'cpnd  reputable  widow  la-^ 
-dy  of  Gettysburg  in  Pennsylvsiiia,  with  whom  he* 
Jived  several  years,  perhaps  tzn  or  twelve,  and 
who  also  died  before  him,  leaving  him  one  son. 
With  this  lady  he  also  lived  in  binds  of  strictest- 
'fearmony  and  coaj'a;;al  affection,  as  he  had  done? 
with  the  other.  Soriietinie  after  the  death  of  thl» 
^cond  vi^ife  he  intermarried  again  with  a  very^ 
worthy,  andhighly  lespectable  lady  of  Knoxville^ 
Mrs.  Hume,  with  whom  he  lived  but  a  f^w  montl^ 
till  divine  providence  saw  proper  in  the  depth  of 
kis  inscrutable  counsels,  to  call  lima  to  anothear 
world,  and  as  we  confidently  believe,  to  a  erovv^ 
©f  immortal  glory  ii\  the  heavens.  Mrs.  Ramsey 
^till  survives. 

As  a  good  husband,  I  will  not  say  that  Col. 
Ramsey  cannot  be  equalled  ;  but  it  is  utterly  im> 
possible  that  he  should  be  exceeded ;  in  conjuai 
aiiection,  tenderness,  Oddity  and  indulgence,  hi^ 
conduct  exhibited  lucidly  all  that  was  noble  and 
praise  worthy.  Every  thing  that  denotes  the  gen- 
jBroiK  and  manly  jiiind,  anil  the  feeUng  sympathe^Q 


Si 

husband.  Yea,  I  have  thought  he  went  even  t«^ 
excess  in  some  instances.  During  the  last  illness 
of  his  first  wife,  w^ho  according  to  the  best  of  my 
yecollection,  was  confined  about  eighteen  montlm 
tl^  her  chamber,  he  was  very  seldom  oif  his  own 
plantation,  and  not  much  out  of  her  room,  thougli 
a  man  of  considerable  business,  which  was  very 
Bear  impairing  his  health  materially,  and  I  think 
it  not  unlikely  that  this  extreme  confinement  did- 
affect  his  constitution  to  some  disadvantage. .  This: 
I  thought  might  be  going  a  little  too  fer ;  but  if  it 
was,  let  our  goodnature  easily  excuse  it,,  as  it  is- 
by  no  means  the  general  sin  of  the  present  age. 
Overdone  attention  to  a  weakly  suffering  wife  ifr 
not  the  sin  that  stains  isost  the  character  of  m^ 
acquaintance. 

As  a  father.  Col.  Ramsey  w^as  afiectionate,  ten^ 
derand  indulgent;  but  at  the  same  time  duly  a* 
wake  and  eagle-eyed  to  the  faults  of  his  children^ 
and  would  not  pass  them  tvithout  suitable  and  me- 
rited  animadversion.  He  was  strictly  careful  of 
his  children's  morals,  and  governed  them  as  every 
discreet  and  intelligent  parent  ought,  mostly  by 
r reason,  admpnition  and  advice  ;  but  when  his  duty 
imperiously  made  the  demand,  he  would  proceed 
to  a  prudent  and  discreet  use  of  eoersion.  Thi& 
was  always  resorted  to  with  tenderness. and  reluc^ 
tancc^and  never  with  a  surly  ancf  angry  temper. 
Ah,  happy  spirit,  now  in  the  realms  of  glory,  thy 
example  in  family  government  was  one  of  the 
;niost  complete  and  finished  thy  ardent  and ,  sur- 
viving friend  has  ever  scea. 


As  a  master,  Col.  Ramsey  was  tender  and  iii- 
fruulg'iit.  When  his  duty  as  a  family  govcrnoi? 
com jielled  him  to  administer  stripes  to  that  unlbr^ 
tunato  and  degraded  class  of  human  beings  called 
slaves,  I  believe  he  administered  them  with  much 
jreluctaoce  and  feelings  highly  painful. 

As  a  neighbor,  this  valuable  man  was  amongst 
the  kindest  and  the  best.  Humanity,  sympathy  and 
compassion  abounded  in  his  benevolent  and  feel- 
ing heart. 

As  a  friend,  he  was  amongst  the  most  ardent  and 
iBincere.  In  cbuosing,  he  chose,  and  then  confided 
till  death.  On  this  subject  I  have  a  right  to  know 
^metbing  with  much  ce^taint3^  With  the  ardor 
•f  his  fi-iendship  I  was  honored  for  the  thirty  last 
years  of  his  life,  and  something  upward.  This 
friendship  commenced  when  I  was  nothing  b tit 
an  obscure,  unnoticed  school-boy.  And  from  thafc 
time  'until  the  time  he  surrendered  his  willing  spirit 
^p  into  the  hand  of  him  who  gave  it,  this  ardent^ 
ihis  reciprocal  friendship  never  suffered  a  parti- 
cle of  diminution  to  my  knowledge,  nor  one  single 
moments  interruption.  The  polish  and  suavity  of 
Col.  Ramsey's  manners  were  certainly  equal  to 
those  of  any  gentleman  I  have  ever  seen  in  any- 
Country. '  Plainness,  simplicity  and  sincerity^ 
marked  them  in  every  stage ;  they  were  the  very 
language  of  nature,  and  at  the  greatest  possible  re* 
move  from  every  tincture  of  show,  ostentation  or 
X- anity.  To  all  which  things  he  appeared  the  most 
>jntirti  stranger. 

In  the  strictest  hospitality  this  good  man  abound- 
ed.    Hishouse  was  the  straiiger^s  home,  and  the* 


\5ick  stranger'*  asjlum.  Within  »y  dertain  "scaCt 
personal  knowledge,  two  sick  men,  both  irom  as 
foreign  a  country  as  New- England,  were  taken  by 
this  teeling  gentleman,  this  sympathetic  christian 
to  his  house,  the  mansion  of  the  distressed,  and 
Ihere  comforted  and  cheered  as  much  as  dying  meja 
eould  be  by  this  hospitable  and  charming  family. 
This  was  done  by  this  valuable  man  when  he 
Icnew  they  must  die.  In  short,  those  dying  men 
Avere  taken  to  this  welcome  retreat,  lest  they  could 
not  receive  that  strict  attention  to  which  dying 
men  are  entitled  in  the  noise  and  bustle  of  a  pub- 
lic house.  Here  those  strangers  terminated  their 
earthly  career,  waited  on  with  all  that  tendernes* 
and  attention  which  they  could  possibly  have  re- 
ceived in  the  houses  of  their  fathers  and  mothers.: 
I  make  these  statements  not  merely  on  the  flatter- 
ing report  of  some  third  person.  I  conversed 
with  these  dying  men,  and  speak  partly  from  the 
things  I  saw,  and  the  balance  from  what  those  men 
themselves  told  me.  The  name  of  one  of  those 
suffering  and  obliged  strangers,  was  Lawrence 
2nd  the  other  Lang.  O  my  benevolent  Lord  God  i 
father  of  divine  mercies,  this  is  the  religion  -for 
roe  ;  a  religion  whicli  does  not  evaporate  in  noise 
and  sound,  but  consists  essentially  in  blessing  the. 
needy,  and  doing  good  to  the  helpless.  Brethrea 
let  us  compare  it  a  little  w^th  that  which  is  repre- 
sented by  Jesus  Christ  himself  as  standing  well 
the  scrutiny  of  tlic  great  burning  day  ;  "Then  shall 
the  king  say  to  them  on  the  right  hand,  come  ye 
blessed  of  my  father  inherit  the  kingdom  prepared 
fbr  YOU  from  the  foundation  of  the  world,  for  J  was 


m. 

ail  hungered  and  yo  gave  me  meat,  I  was  thirsty 
and  ye  gave  me  drink,  1  was  a  stronger  and  ye 
took  me  m,  naked  and  ye  clothed  me,  I  was  sick 
and  ye  visited  me,  I  was  in  prison  and  ye  came 
unto  me."  Menof  reilection,  women  of  sober  rea- 
son, turn  your  attention  here  and  see  what  good 
men  arc.  The  crowning  trait  of  this  good  man's 
character  was  his  devout,  his  fervent  and  evange- 
lical religion  ;  "For  he  was  a  good  man  ami  rail 
of  the  holy  ghost,  and  of  faith  ;''  This  is  a  remark 
of  a  sacred  writer  respecting  Barnabas,  an  evan- 
gelist of  the  apostohc  age,  who  was  sent  to  Anti- 
och  by  the  church  in  Jerusalem  to  promote  the 
gospel.  And  these  words,  "That  he  was  a  good 
man  and  full  of  the  holy  ghost,"  will  certainly  ap- 
ply as  well  to  Col.  Ramsey  as  to  any  of  the  hu- 
man faniily  I  have  seen.  His  religion  so  far  as 
I  could  judge,  was  fervent,  rational  and  spiritual. 
He  was  a  strict  and  regular  attender  at  his  church. 
I  liked  then,  and  do  now,  his  views  of  attending 
divine  worship  much  better  than  I  do  those  of 
your  run  about-people,  who  will  leave  their  own 
worship  any  time  to  wait  on  the  preaching  of  any 
stranger  who  may  come  the  way.  I  recollect  to 
have  heard  him  once  make  some  strictures  on  this 
subject  many  years  ago,  when  the  Rev.  and  wor- 
thy Mr.  Anderson,  now  of  Maryville,  preached  a 
part  of  his  time  at  Lebanon,  in  the  fork ;  I  think 
one  of  his  observations  was  as  follows;  "If  a 
strange  minister  of  fair  character  should  preach  in 
Knoxville  when  we  have  no  preaching  in  the 
fork,  I  should  be  glad  to  attend  and  hear  him ; 
but  if  Mr.  Anderson  was  preaching  in  the  fork. 
Vol.  II  F. 


and  Doctor  Rodgers  from  New- York  was  to 
preach  on  the  same  day  in  Knoxville,  1  would  not 
go  to  hear  him.  This  sentiment  met  the  approba- 
tion of  my  mind  as  strictly  correct  and  proper 
then,  and  it  does  so  yet. 

Col.  Ramsey  was  a  strict  performer  of  family 
IM'ayer,  which  duty  he  discharged  with  great  fer- 
vour, and  manifest  devotion  of  spirit,  and  requir- 
ed the  strict  attention  of  all  his  family,  white  and 
black. 

In  retired  devotion  he  was  strictly  punctual,  and 
for  many  years  appeared  to  me  to  spend  more 
time  in  it,  than  any  other  of  my  acquaintances. 

He  was  a  strict  reprover  of  vice  wherever  he 
thought  it  necessary  and  prudent,  and  more  espe- 
cially, in  the  latter  part  of  his  life,  when  increased 
years  and  an  established  reputation  for  piety  and 
t:orrectness,  rendered  it  the  more  proper  for  him 
to  take  these  liberties,  and  added  weight  and  dig- 
nity to  his  reproofs.  And  his  reproofs  were  al- 
ways administered  with  so  much  of  the  meek  and 
gentle  spirit  of  the  gospel,  that  they  scarcely  ever 
gave  the  least  umbrage  or  offence ;  and  I  have 
not  the  least  doubt,  were  productive  of  no  small 
r^um  of  spiritual  good 

When  Col.  Ramsey's  last  end  approached, 
though  I  did  not  witness  this  closing  scene,  yet  I 
have  satisfactory  reason,  and  that  from  various 
sources  to  believe,  he  met  it  with  that  entire  re- 
signation and  dignified  composure  which  might 
leasonably  be  expected  to  terminate  such  a  life  as 
he  had  lived.  I  have  had  letters  from  some  of 
those  who  were  present  and  witnessed  his   last 


cjid,  which  were  entirely  satisfactory  on  this  sub- 
jecc,  tliough  they  have  got  so  misplaced  amongst 
my  papers,  that  I  cannot  now  lay  my  hand  on 
them  to  make  any  particular  quotations.  SuiJdce 
it  to  say,  he  died  as  he  had  lived,  a  humble,  fer- 
vent, pious  christian  ;  "Mark  the  perfect  man  and 
beliold  the  uprigut,  the  end  of  that  man  is  peace  -y 
Psalm  XXX vii,  37. 

This,  sirs,  is  a  plain,  simple,  unvarnished  narra- 
tive of  this  very  valuable  man,  formed  entire- 
ly on  my  own  knowledge  and  observation,  and 
known  to  be  true ;  it  is  not  borrowed  from 
others.  I  have  known, and  therefore  have  I  spoken. 
Col.  Ramsey  may  have  had  his  spots,  and  so  has 
the  sun;  yet  it  illummates  all  the  solar  system. 
He  was  but  a  man,  and  no  doubt  had  his  imperfec- 
tions. The  speaker,  however,  knows  too  little  a- 
bout  these  to  be  justifiable  in  making  any  observa- 
tions on  them,  and  entertains  no  doubt,  but  that 
weighed  in  the  balance  with  his  thousand  virtues, 
they  would  be  found  lighter  than  the  chaff  of  the 
summer  thrashing  floors. 

Permit  me  now,  my  friends,  without  feeling 
yourselves  in  the  smallest  degree  neglected,  to 
close  this  discourse  with  a  few  words  addressed 
particularly  to  the  surviving  members  of  this 
good  man's  family.  And  first,  my  dear  madam, 
would  I  address  a  few  things  to  you,  his  surviving 
widow.  Though  you  have  passed  through  hfe 
thus  far,  with  a  high  degree  of  reputation,  credit 
and  dignity,  for  which  you  ought,  and  for  which  I 
hope  you  do  feel  thankful  to  the  supreme  dispo- 
.  ?er   of  all  events ;   yet,  you  too,   have  had  yonr 


trials;  trials,  bitter  and  poignant.  You  have  depa- 
sited  in  the  silent  house  appointed  for  all  living, 
three  husbands,  each  a  respectable  and  %\orthy 
character.  Ttiis  I  am  warranted  to  say  from  my 
own  personal  knowledge  of  those  gentlemen,  and 
also  from  well  known  public  opinion  respecting 
them.  Each  of  those  worthy  men,  we  hope,  reaps 
the  fruits  of  his  doings  now  in  the  happy  mansions 
of  everlasting  rest.  I  hope,  madam,  it  wdl  be  the 
great  and  assiduous  care  of  your  future  life,  so  to 
order  your  conversation,  and  so  to  approve  yourself 
to  God,  that  you  may  at  last  be  accounted  worthy 
to  be  received  through  the  grace  of  God  to  the  same 
habitations  of  eternal  rest,  where  you  may  be  for- 
ever with  the  Lord.  And  permit  me,  my  dear 
madam,  to  indulge  the  pleasing  hope,  that  should  I 
be  accounted  worthy  through  grace  to  enter 
the  kingdom  of  glory  at  last,  I  shall  there  see  that 
dear  friend  whom  I  have  now  the  pleasure  to  ad- 
dress, as  safely  seated  in  glory  as  any  husband  she 
has  ever  buried.  May  the  God  of  blessing  bless 
you  ;  may  he  crown  the  evening  of  your  life  with 
his  richest  mercies  ;  may  he  conduct  you  gently 
down  its  steeps,  and  when  your  sun  is  called  to 
set,  may  he  decline  in  smiles  ;  and  when  he  sinks 
beneath  the  horizon,  may  your  favoured  spirit,  now 
no  longer  a  fit  inhabitant  for  the  lifeless  clay  tene- 
ment, be  received  to  the  habitations  of  eternal  glo- 
ry, there  with  the  blood  bought  millions  of  the 
lamb  to  enjoy  the  God  of  love  and  mercy  with  Je- 
sus the  mediator  of  the  new  covenant,  and  all  the 
splendid  retinue  of  angels  and  the  spirits  of  just 
men  made  perfect  through  an  eternal  day.    These, 


65 

madam,  be  assured  are  the  unfeigned  brcathingjs 
of  a  heart  that  has  loved  you  and  wished  your  best 
happiness  for  forty  years. 

My  dear  young  friends,  the  three  sons,  and  the 
only  daugliter  of  that  respected  friend  whose  char- 
acter I  have  this  day  pourtrayed,  and  who,  through 
life,  was  dear  to  my  heart  as  a  brother,  w  ill  you 
receive  from  me  a  word  of  advice  administered  in 
the  simplicity  and  unaffected  sincerity  of  my  heart? 
Will  you  strictly  endeavor  to  approve  yourselves 
to  God,  children  worthy  of  such  parents  as  you 
have  lost  ?  Will  you  copy  their  bright  and  worthy 
example  ?  Will  you  fear  God  as  they  feared  him? 
Will  you  tenderly,  dutifully  and  affectionately  re- 
collect and  strictly  act  up  to  the  pious  counsels 
and  admonitions  of  your  father?  You  know  they 
were  most  salutary,  pious  and  tender.  You  know 
how  replete  they  were  with  all  the  yearnings  of 
an  affectionate  father's  heart.  These  tender  coun- 
sels and  admonitions  even  to  this  hour  reverberate 
in  your  ears,  and'permit  me  to  hope,  are  not  with- 
out their  salutary  mfluence  on  your  hearts.  Shall 
their  pious  accents  ever  be  forgotten  by  you  ?  I 
trust  never,  never,  never.  About  your  valuable 
and  amiable  mother,  I  should  reasonably  suppose 
you  recollect  but  very  little  ;  you  were  advanced 
too  short  a  distance  beyond  the  threshhold  of  life  to 
have  any  thing  like  a  perfect  impression  even  of 
her  personal  appearance.  Her  good  sense  would 
well  have  enabled  her  to  have  given  you  the  most 
correct  and  salutary  advices,  whilst  the  goodness 
of  her  heart  and  the  fervor  of  her  piety  would  not 
have  suffered  her  to  neglect  so  important  a  duty  to 


m 


her  beloved  offspring.     But  at  a  very  early  peri-  | 

od  of  your  lives  you  were  deprived  of  this  tender,  * 
tliis  enlightened  and  faithful  guide  of  your  youth. 

But  whenever  you  realise  the  best  advices  of  your  ; 

father,  which  you  well  recollect,  associate  with  i 

them  those  of  your  mother,  and  rest  assured   that  } 

had  she  lived,  she  would  have  been   with  him  h\  '':^ 

the  best  advices  of  which  he  was  capable  J 


^mmm#ir^^ii* 


COMFORT  FOR  THE  AFFLICTED  AKD  DISTRESSED 


^'Otliou  afflicted^  tossed  with  tempest,  and  not 
comforted,  behold,  I  ivill  lay  thy  stones  zcith 
fair  colours,  and  lay  thy  foundatioh  ivith 
sapphires.'^ 

WHOEVER,  my  brethren,  has  any  experi- 
iriental  acquaintance  with  a  life  of  true  godliness, 
must  know  something  of  the  pains,  the  sorrows 
and  anxieties  of  christians  as  well  as  their  com- 
forts  and  their  joys.  This  is  a  mixed  state  in 
which  we  are,  and  christians  have  their  peculiar 
sorrows  and  joys,  as  well  as  their  share  of  such 
as  are  common  to  them  with  other  men.  The 
christian  scriptures,  it  is  true,  speak  of  very  high 
and  exalted  joys  belonging  to  those  w  ho  believe 
lirmly  in  an  unseen  sorrow  ;  "Whom  not  having 
seen,  ye  love ;  in  whom,  though  now  you  see  him 
not,  yet  believing,  ye  rejoice  with  joy  unspeaka- 
ble and  full  of  glory  ;"  I  Peter  i,  8 ;  "Great 
peace  saith  the  Psalmist,  have  they  that  love  thy  law; 
and  nothing  shall  offend  them  ;"  Psalm  cxix,  165  ; 
But  should  any  understand  by  those  and  many  other 
similar  expression  sin  the  writings,  that  uninterrup- 
ted peace,  and  high  never  fading  and  extatic  joys, 
are  the  certain  portion  of  every  sincere  christian^ 


m 


©rof  any  individual  christian^at  everyhourof  his 
christian  life,  I  presume  they  would  grossly  mis- 
understand the  sacred  writers.  Very  pleasant  and 
sensible  joys  are  beyond  doubt,  in  some  measure, 
the  happy  and  desirable  lot  of  sincere  christians  ; 
but  they  are  liable  to  extreme  interruption  in  the 
present  mutable  state  of  mankind  from  a  variety 
of  causes.  And  the  fact  is,  christians  are  as  often 
represented  in  the  lively  oracles  of  God,  as  mourn, 
ing,  sorrowing,  sighing,  depressed  and  dispirited, as 
rejoicingjin  God  and  their  everlasting  inheritance; 
Psalm  xlii,  7  ;  '^Deep  calleth  unto  deep,  at  the 
noise  of  thy  water-spouts  ;  all  thy  waves  and  thy 
billows  are  gone  over  me  ;"  Psalm  xxxviii,  1 — 4  ; 
"O  Lord  rebuke  me  not  in  thy  wrath  ;  neither 
chasten  me  in  thy  hot  displeasure.  For  thine  ar- 
rows stick  fast  in  me,  and  thine  hand  presseth  me 
sore.  Theie is  no  soundness  in  my  flesh  because 
of  thine  anger ;  neither  is  there  any  rest  in  my 
bones  because  of  my  sin.  For  mine  iniquities  are 
gone  over  mme  head  ;  as  an  heavy  burden,  they 
are  too  heavy  for  me;"  Heb.  x,  82,  33;  "But 
call  to  remembrance  the  former  days,  in  which,  af- 
ter ye  were  illuminated,  ye  endured  a  great  fight 
of  afflictions  ;  partly,  while  ye  were  made  a  gaz- 
ing stock,  both  by  reproaches  and  afflictions  ;  and 
partly,  while  ye  became  companions  of  them  that 
were  so  used  ;"  II  Cor.  iv,  9—12;  "Persecuted^ 
but  not  forsaken  ;  cast  down,  but  not  destroyed  ; 
always  bearing  about  in  the  body  the  dying  of  the 
Lord  Jesus,  that  the  life  also  of  Jesus  might  be 
made  manifest  in  our  body.  For  we  who  live  are 
always  delivered  unto  death  for  Jesus'  sake,  that 


m 

the  life  also  of  Jesus  might  be  made  manifest  in 
our  mortal  flesh.  So,  then,  death  workcih  in  us. 
but  life  ill  you  ;"  Also  my  text ;  "O  thou  afflicted, 
tossed  with  tempest,  and  not  comforted,  &c.''  In 
the  first  part  of  this  chapter  there  is  an  address 
given  to  the  gentile  church,  and  a  promise  of  great 
enlargement ;  ^'  Sing  O  barren,  thou  that  didst  not 
bear  ;  break  forth  into  singing,  and  cry  aloud, 
thou  that  didst  not  travail  with  child  ;  for  more  are 
the  ( hildrenof  the  desolate  than  the  children  of 
the  married  wife,  saith  the  Lord.  IJnlarge  the 
place  of  thy  tent,  and  let  them  stretch  forth  the  cur- 
tains of  thy  habitations  ;  spare  not,  lengthen  thy 
ncords,  and  strengthen  thy  stakes  ;  for  thou  shalt 
break  forth  on  the  right  hand  and  on  the  left :  and 
thy  seed  shall  inherit  the  gentiles,  and  make  the  de- 
solate cities  to  be  inhabited."  From  the  4th  to  the 
10th  are  made  the  most  gracious  promises  of  deli- 
verance, and  that  they  shall  never  be  forsaken. 
In  the  words  of  our  text,  the  church  is  addressed, 
as  being  in  a  most  deep  and  dreadful  state  of  afflic- 
tion, without  comfort,  and  a  very  gracious  promise 
is  made  of  deliverance  in  due  season  ;  from,  this 
her  affliction  and  distress,  and  of  being  edified  and 
built  up  in  faith  and  piety.  Now,  as  the  church  is 
thus  represented  as  being  in  a  deep  state  of  afflic- 
tion, doubtless  so  may  every  individual  mem- 
ber of  it  be.  The  doctrine,  then,  manifestly 
contained  in  my  text  is  this,  that  the  Lord's  people 
while  in  this  world,  are  liable  to  deep  spiritual  trou- 
ble and  affliction  ;  but  have  the  promise  of  God, 
that  in  due  season  he  will  deliver  them  from  it  all." 


70 

I.  I  Will  speak  a  little  of  those  spiritual  trou- 
bles to  which  siiints  are  liable  while  here  below, 
represented  by  being  "tossed  with  tempest,  and 
not  comforted^'  in  my  text. 

II.  I  shall  make  a  few  remarks  to  distinguish 
the  exercises  of  real  and  genuine  piety,  under  such 
trials  and  difficulties,  as  shall  have  been  mention- 
ed from  the  exercises  of  those  who  are  not  genu- 
ine christians. 

III.  I  shall  point  out  what  I,  conceive  to  be  the 
duty  of  christians  under  those  exercises  and  trials 
that  they  may  obtain  deliverance. 

IV.  Show  that  God  will  sooner  or  later  work 
deliverance  for  all  his  dear  people,  and  then  con- 
ijlude  w  ith  some  interences  and  application. 

I.  I  am  to  speak  something  of  those  spiritual 
troubles  to  which  christians  are  liable  while  in  this 
world,  represented  by  being  tossed  with  tempest, 
and  not  comforted,  in  my  text.  Here  my  observa- 
tions are  to  respect  such  troubles  as  are  peculiar 
to  them  as  christians,  and  not  such  as  befal  them  in 
common  with  other  men. 

1.  I  presume  one  great  matter  of  spiritual  trou- 
ble to  christians,  is  their  doubts  respecting  their  in- 
terest in  the  covenant  of  grace  and  the  divine  fa- 
vor. Many  christians  while  in  this  world  are  lia- 
ble to  these ;  perhaps  very  few  are  clear  of  them ; 
sometimes  they  may  have  a  lively  hope,  or  sweet 
assurance;  but  anon,  sin  prevails  and  sweeps  their 
joys  away.  These  doubts  about  their  acceptance 
with  God,  are  sources  of  much  distress ;  nay,  they 
amount  even  to  tempests  ©f  sorrow.     So  dear  fs 


ri 

ferae  religion  and  acceptance  with  6^od  to  thei 
hearts,  that  they  cannot  be  brought  into  Ruib  with 
respect  to  the  reahty  of  these  things,  without  teelmg 
much  moved.  And  by  how  much  the  more  a  chris- 
tian loves  and  adores  his  God,  by  so  much  the 
greater  will  his  ti-ouble  be  when  made  to  question 
his  acceptance  with  him  ;  just  as  the  more  a  tender 
husband  loves  his  wife,  the  greater  will  his  sorrow 
be  if  he  loses  her. 

2.  That  prevalence  of  sin,  from  whence  result 
these  doubts,  is  in  itself  a  great  source  of  distress 
and  spiritual  affliction  to  the  believer.  Sin  is  cer- 
tainly a  great  source  of  distress  to  the  pious  mind^ 
when  brought  to  sober  reflection.  Do  any  ask  me 
here,  how  sin  can  be  burdensome  and  distressing  to 
the  pious  man,  seeing  he  commits  it,  as  those  things 
do  not  generally  distress  us  much  in  which  we  en- 
gage with  our  ow^n  consent  ?  To  this  question  I 
answer,  that  the  soul,  m  the  unguarded,  unretlect- 
mg  hour  of  temptation,  sometimes  does  things 
which  cause  extreme  grief  at  another  time  ;  wit- 
ness Peter's  denial  of  his  master  ;  Mat.  xxvi,  74^ 
75  ;  "TUen  began  he  to  curse  and  swear,  saying,  I 
know  not  the  man.  And  immediately  the  cock 
crew  ;  and  Peter  remembered  the  words  of  Jesus., 
which  said  unto  him,  before  the  cock  crow  thou 
shalt  deny  me  thrice.  And  he  went  out  and  wept 
bitterly."  Do  you  ask  if  the  temptation  is  an  ex- 
cuse for  the  crime,  I  answer  no,  there  is  no  excuse 
for  sin.  Our  duty  at  all  times  is,  supremely  to 
love  God,  and  religiously  to  keep  his  command- 
ments, and  there  is  no  excuse  for  failing  in  the 
flischarge  of  our  duty.  Do  you   ask  me  farther. 


iiow  is  it  that  one  christian  professor  conijjIaiiTs^ 
from  day  to  day  of  the  corruption  of  his  heart  and 
the  failings  and  shortcomings  v\  hich  he  feels  with 
respect  to  his  duty  to  God,  sometimes  exclaiming 
with  the  apostle  ;  "O  wretched  man  that  I  am  ! 
who  shall  deliver  me  from  the  body  of  this  death  ?^' 
And  another  professor  boasts  that  he  has  not  com- 
mitted a  sin  for  years,  and  yet,  from  an  intimate 
acqnaintance  with  both  those  men,  and  an  atten- 
tive obsei*vation  of  their  conduct,  the  former  ap 
pears  to  you  the  most  holy  ?  What  conclusion,  say 
you,  am  I  to  form  with  respect  to  these  professors? 
In  answer  to  your  question  I  will  inform  you  what 
opinion  I  have  in  such  a  case,  and  the  ground  of 
that  opinion,  and  leave  you  to  form  your  own  con 
elusions  as  you  see  proper.  My  conclusion  has 
uniformly  been,  that  the  man  w  ho  humbly  confes- 
ses his  sins,  and  whose  life  exhibits  lucid  evidence 
by  a  holy  and  unblamable  walk  and  conversation, 
that  his  heart  is  right  with  God,  I  view  as  the  most 
pious  man.  Now  hear  my  reasons  for  this  con- 
clusion. The  opinion  of  Jesus  Christ  weighs 
much  with  me.  See  that  opinion  plainly  expressed  ; 
Luke  xiv,  11 ;  "Whosoever  exalteth  himself  shall 
be  abased,  but  he  that  humbleth  himself  shall  be 
exalted ;"  This  is  a  favorite  maxim  of  the  redeemer, 
and  repeated  oftener  perhaps,  than  any  other  he 
ever  used.  Be  assured,  sirs,  humility  is  a  cardinal 
grace  according  to  the  christian  system  ;  compare 
I  John  ii,  7,  8  ;  "Little  children  let  no  man  de- 
ceive you.  He  that  doth  righteousness,  is  righte- 
ous, even  as  he  is  righteous.  He  that  committeth 
sin  is  of  the  devil ;  read  at  leisure  the  parable  of  the 


•^harisees  and  publican  ;  Luke  xviil^  1 — 14 ;  But 
do  you  farther  ask  if  this  humble  confessing  man 
be  the  most  holy,  why  so  many  confessions  1 
This  by  no  means  proceeds  from  his  being  in  re- 
ality a  worse  man  than  he  who  boasts  of  his  per- 
fection ;  but  from  his  being  the  subject  of  a  high- 
er degree  of  spiritual  and  saving  illumination. 
And  every  real  christian  must  know,  the  more  the 
human  mind  is  enlightened,  the  more  the  man 
will  discover  of  his  own  vileness  ;  "I  have  heard 
of  thee,  says  Job,  by  the  hearing  of  the  ear ;  but 
now  mine  eye  seeth  thee,  wherefore  I  abhor  my- 
self and  repent  in  dust  and  ashes."  So  does 
the  speaker  think  it  will  be  with  every  sincere 
saint. 

3.  I  think  doubts  presented  by  the  great  enemy 
of  souls  and  of  God  respecting  the  authority  of  the 
sacred  scriptures,  and  the  reality  of  religion,  are 
sometimes  a  painful  and  distressing  affliction  to 
the  believer.  Objection  after  objection,  respect- 
ing Christianity  and  God's  w^ays  of  dealing  with 
mankind,  are  extremely  painful  to  a  soul  that  loves 
God.  Do  you  ask  if  it  is  possible  that  a  christian 
can  ever  entertain  a  doubt  on  such  a  subject  as  this? 
I  may  not  understand,  perhaps,  what  the  querist 
means  by  entertaining  a  doubt ;  but  I  believe 
christians  and  pious  men  may  feel  such  doubts,  and 
have  done  so  both  in  ancient  and  modern  times  ; 
Psalm  Ixxiii,  13 ;  '^Verily,  I  have  cleansed  my 
heart  in  vain  and  washed  my  hands  in  innoeency  ;" 
verse  21,  22,  of  the  same  chapter;  ^'Thus  my 
heart  was  grieved,  and  I  was  pricked  in  my  reins. 

Vot.  IL  F. 


74 

Bo  foolish  was  I  and  ignorant ;  I  was  as  a  beast 
before  thee." 

4.  I  think  foolish,  vain  and  worse  imaginations, 
are  an  extreme  calamity  to  some  christians ;  to 
how  many,  I  know  not.  The  imagination  is  that 
'active  roving  power  of  the  human  mind,  whereby 
we  form  the  images  and  representations  both  of 
words  and  things  in  our  minds,  and  is  the  source 
of  much  happiness  and  misery  both,  to  human 
kind.  Perhaps  there  is  no  power  of  the  soul  to 
which  satan  has  more  access,  or  with  which  he 
has  more  to  do,  than  with  imagination.  In  mani- 
fest testimony  of  this  truth,  see  how  he  acted  on 
the  imagination  of  the  immaculate  redeemer; 
Mat.  iv,  8  ;  "Again,  the  devil  taketh  him  up  into 
a^-  exceeding  high  mountain,  and  showeth  him  all 
tlift^ kingdoms  of  the  world,  and  the  glory  of  them.'' 
Now  this  we  know  could  be  done  no  otherwise 
than  in  the  saviour's  imagination,  for  two  substan- 
tial reasons.  First,  no  human  vision  can  extend 
to  the  thousandth  part  of  the  whole  world,  were 
it  even  a  plain.  Second,  the  globularity  of  the 
earth  must  of  necessity  prevent  the  lower  hemis- 
phere from  being  seen.  Now  the  devil  having 
such  access  to  the  imagination,  in  presentmg  the 
images  both  of  words  and  things,  has  it  in  his  pow- 
er, when  not  restrained,  to  occasion  us  much 
wretchedness,  and  to  render  us  a  tensor  to  our  ve- 
ry selves.  O  what  horrible  things  have  some 
christians  experienced  on  this  subject ;  some  of 
which  must  never  be  told?  O  what  horrible  ima- 
ges has  he  presented  ?  What  dreadful  thoughts  has 
he  suggested  to    the  unspeakable  terror  of  the 


7^ 

humble  believer?  What  tempest tossings  have  the 
righteous  experienced  here  r  And  while  vile  pol- 
luted images  have  been  pressed  on  the  beUever's 
imagination,  and  vile  blasphemous  thoughts  sug 
gested  to  his  mind,  how  has  he  been  afflicted  and 
not  comforted  ?  True  it  is,  the  imagination  is  not  a 
moral  faculty  of  the  human  soul,  and  therefore  the 
bare  presenting  an  image^  or  a  thought,  involves 
the  soul  in  no  guilt,  as  was  the  case  w^ith  the  holy 
saviour.  Yet,  vile  and  polluted  images  pressed  on 
the  imagination  by  the  foul  prince  of  darlcness,  or 
the  vile  blasphemous  thoughts  suggested  to  the 
mind,  gives  a  ch;'istian  of  a  tender  conscience  ex- 
treme pain;  though  if  he  resists  them  sincerely, 
they  involve  him  in  no  guilt.  It  is  only  when 
these  vile  things  are  dwelt  on  with  delight,  that 
they  become  sinful.  Do  you  ask  why  they  need 
bepaintulif  not  sinful?  I  answer,  when  the  hum- 
ble, pious,  modest  christian  walks  the  street,  (or 
passes  the  squares  on  his  business,  and  hears 
vile  and  guilty  wretches  swearing  in  the  most  vile 
and  guilty  maimer,  and  impiously  blaspheming  the 
name  of  the  everlasting  God.  It  is  not  his  sin, 
when  these  vile  blasphemies  and  imprecations 
reach  the  organs  of  hearing;  but  it  certainly  gives 
him  pain  ;  otherwise  he  must  be  exercised  \ev\\ 
differently  from  Jeremiah  the  prophet  of  the  Lord; 
Jer.  viii,  22  ;  "For  the  hurt  of  the  daughter  of  my 
people,  am  I  hurt,  I  am  black,  astonishment  hath 
taken  hold  on  me."  Here  appears  to  be  great 
pain  experienced  by  a  pious  man,  although  he  was 
involved  in  no  guilt  by  these  wicked  people's 
transgressions.     Yet  such  was  the  pain  felt,  that 


7a 

his  very  visage  was  changed.  Again,  hear  him 
exclaim,  chapter  ix,  verse  1;  ''O  that  my  head 
were  waters,  and  my  eyes  a  fountain  of  tears,  that 
I  might  weep  day  and  night  for  the  slam  of  the 
daughter  of  my  people."  We  cannot  exclude  these 
vile  images  and  thoughts  by  an  act  of  volition,  but 
we  can  abhor  them ;  and  doing  so,  we  are  not 
guilty,  though  miserable."  All  the  Lord's  people 
are  not  called  to  navigate  these  deep  and  turbid  wia- 
ters  ;  some  are.  O  christian  brethren,  how  ought 
He  to  pi  ay  tO  be  delivered  from  temptation. 

5.  The  nidings  of  God's  face  is  another  great 
source  of  afflicaon,  and  want  of  comfort  to  the 
people  of  God.  That  there  is  such  a  thing,  and 
that  the  scriptures  expressly  speak  of  it,  there  is 
no  doubt;  Job  xiii,  2^ ;  "Wherefore  hidest  thou 
thy  iace,  and  boldest  me  for  thine  enemy  r"  Job 
xxxiv,  29  ;  "When  he  giveth  quietness,  who  then, 
can  make  trouble  ?  Anci  when  he  hideth  his  face, 
who  then  can  behold  him?  Psalm  xxx,  7;  "Lord 
by  thy  favour,  thou  hast  made  my  mount  to  stand 
strong,  thou  didst  hide  thy  face,  and  I  was  trou- 
bled ;"  Psalm  xliv,  24;  "Wherefore  hidest  thoa 
thy  face?  Isaiah  xlv,  15;  "Verily,  thou  art  u  God 
that  hidest  thyself,  O  God  of  Israel  the  saviour.'' 
Do  you  ask  me  what  I  understand  by  the  hidings 
of  God  from  his  people,  which  I  have  stated  to  be 
matter  of  affliction  to  the  saints,  and  which  I  have 
so  plainly  proved  from  scripture?  I  answer,  I  un^ 
derstand  that  the  deity  sometimes  in  his  divine  so- 
vereignty,and  forthe  trialof  his  people's  faith,  docs 
not  manifest  himself  to  his  children,  as  he  has  done 
at  some  other  times,  and  withholds   from  thewa 


.77 

those  comforts  and  refreshments  which  they  Have 
experienced  at  other  times,  in  waiting  on  the  ordi- 
nances of  divine  mstitution  ;  and  not  that  the  dei- 
ty ever  departs  from  one  place  to  another ;  with 
vegardto  locality  he  knows  no  change  ;  he  is  al 
ways  every  where  throughout  the  universe,  which 
he  hath  made. 

1 1.  I  am  to  make  a  few  remarks  to  distinguish  the 
exercises  of  real  christians,  under  these  trials,  from 
the  exercises  of  those  who  are  not  such. 

1.  The  true  christian  when  he  labors  under 
doubts  about  his  acceptance  with  God,  is  anxi- 
ous  and  uneasy j^and  endeavours  to  render  the  mat- 
ter more  certain, by  a  course  of  duty,  aifd  search- 
ing the  scriptures,  and  waiting  on  divine  ordinan- 
ces. The  hypocrite  or  formalist  rests  contented 
without  any  certainty  about  the  matter. 

2.  I  presume  another  distinguishing  trait  in  the 
true  believers  exercises  is,  that  he  is  more  anxious 
to  be  delivered  from  sm,  than  from  uncertainty  a- 
bout  his  final  destinatiorl ;  while  the  hypocrite,  or 
insincere  professor,  has  very  little  anxiety  for  free- 
dom from  sin,  provided  he  might  somehow  escape 
the  wrath  of  God  in  the  end.  Under  any  doubt 
the  true  christian  may  feel  respecting  tchristianity, 
he  is  exercised  extremely  differently  from  the 
worldling,  or  irreligious  man.  The  true  christi- 
an's doubts  are  attended  with  painful  anxiety  ; 
^*For  if  the  foundations  be  destroyed,  what  slsall 
the  righteous  do  ;"  Psalmx?,  3  ;  "  When  I  thought 
to  know  this,  it  was  too  painful  forme,  till  I  went 
into  the  sanctuary  of  God  ;  there  understood  | 
their  end  ;V  P^^alm  Ixxiii,  16,  17  ;  The  pious  man 

F  2' 


^7B 

wishes  i^he  truth  of  Christianity,  and  thinks  that  (he 
duties  it  prescribes  ought  to  be  practised  amongst 
reasonahlc  creatures,  even  admitting  tliat  the 
gospel  history  was  a  fable.  The  irreligious  doubt- 
er wishes  it  false,  that  he  might  be  freed  from  the 
duties  it  enjoins.  When  the  man  of  genuine  piety 
feels  a  doubt  respecting  the  truth  of  Christianity,  it 
brings  him  to  earnest  importunate  prayer  to  God, 
that  he  may  be  so  confirmed  m  the  belief  of  Chris- 
tianity, as  never  to  feel  another  doubt  to  eternity; 
^^Lord  help  my  unbelief,''  is  his  importunate  cry. 
Not  so  with  the  irreligious  doubter,  who  secretly 
desires  that  the  gospel  history  might  be  untrue. 
To  the  true  christian,  all  is  gloomy,  dark  and  drea- 
ry, without  the  light  of  the  sun  of  righteousness. 
The  true  and  sincere  christian,  when  vile  pol- 
luted images,  and  wicked  blasphemous  thoughts 
are  suggested  to  his  mind,  feels  that  he  hates 
them  ;  Psalm  cxix,  113;  "I  hate  vain  thoughts, 
but  thy  law  do  I  love."  He  strives  against  them, 
he  iiies  to  his  God  for  relief,  and  prays  most  im- 
portunately for  deliverance  ;  he  feels  them  as  a 
cross,  and  theyavex  his  righteous  soul  from  day  to- 
day ;  he  examines  his  own  heart  very  carefully  ta- 
see  that  he  does  not  indulge  them.  When  likely 
to  be  overwhelmed,  his  only  refuge  is  his  Gad; 
Psalm  Ivii,  1 — 3;  "Be  merciful  unto  me  O  God, 
be  merciful  unto  me,  for  my  soul  trusteth  in  ,thee  ; 
yea,  in  the  shadow  of  thy  v/ings  will  I  make  my  re^ 
fuge  until  these  calamities  be  overpast.  I  will 
cry  unto  God  most  high,  unto  God,  who  perform- 
cth  all  things  for  me.  He  shall  send  from  heaven, 
and  shall  save  me  from  the  reproach  of  him  that 


^iikv 


<i9 

<5\^onld  swallow  me  up ;"  Psulm  lix,  16  :  "I  will  sing 
of  thv  novvnr;  yea,  1  will  sing  aloud  of  thy  mei\y 
in  the  morning,  fo'r  thou  hast  been  my  defence  and 
refuge  in  the  day  of  my  trouble  ;"  Isaiah  xxv,  4  ; 
^^Fqr  thou  hast  been  a  sti-ength  to  the  poor,  a 
strength  to  the  needy  in  his  distress,  a  refuge  from 
the  storm,  a  shadow  from  the  heat,  when  the  blast 
of  the  terrible  ones  is  as  a  storm  against  the  wall." 
Now,  sirs,  wieked  and  ungodly  men,  have  many 
vile  images  impressed  on  their  impure  imagina- 
tions, and  they  are  full  of  vain  thoughts,  yea,  often 
indeed  ;  they  have  scarcely  any  other  sort  ;  but 
they  indulge  them,  they  are  voluntary,  and  of 
consequence  sinful.  Under  the  hidings  of  God's 
face,  the  true  believer  is  restless,  and  discontented^, 
and  seeks  earnestly  after  a  departing  God. 

III.  lam  to  show  what  is  the  duty  of  christi- 
ans under  those  afflictions, tempests,  and  sorrows  of 
aspi!  itual  nature,  that  they  may  obtain  deliveran^'e^ 

The  prophet  of  the  Lord  shall  inform  us  ;  Isaiah 
},  10  ;  "Who  is  among  you  that  feareth  the  Lord, 
that  obeyeth  the  voice  of  his  servant,  thatwalketh 
in  darkness,  and  hath  no  light,  let  him  trust  in  the 
name  of  the  Lord,  and  stay  upon  his  God.'^  Th.en 
you  see  brethren,  trusting  in  the  name  of  the  Lord, 
and  humbly  confiding  in  God,  is  the  great  thing. 
Again,  the  blessed  Jesus  himself,  shall  be  our  sa- 
cred instructor  in  this  holy  concern  ;  Mat.  xi,28; 
*^  Come  unto  me  all  ye  that  labour  and  are  lieavy 
ladtMi,  and  I  will  give  you  rest."  Here  the  labor- 
ing and  heavy  laden  soul  is  invited  to  Christ  for 
rest,  and  a  promise  given  that  they  shall  obtain  it; 
II  Pet^  ii,  9 ;  "The  Lord  knoweth  how  to  deliver 


the  godly  out  of  temptation;"  Joel  ii,  32,; 
'^''iVnd  it  shall  come  to  pass,  that  whosoever  shall 
oall  upon  the  name  of  the  Lord  shall  be  saved." 
And  may  we  not  most  reasonably  conckide,  that  as 
the  Lord  has  not  withheld  his  own  son,  but  deli- 
vered him  up  to  the  death  for  us  all,  that  so  he  will 
W'ithhim  also  freely  give  us  all  things? 

IV.  I  am  to  demonstrate  that  God  will  sooner 
©r later  bring  deUvcrance  to  all  his  dear  people. 
Two  things  are  at  once  full  to  this  point.  The  sa- 
cred scriptures  positively  assert  it ;  Mat.  xi,  28 ; 
^^ Come  unto  me  all  ye  that  labour  and  are  heavy 
laden,  and  I  will  give  you  rest  ;'^  Psalm  xxii,  5; 
"^^ They  cried  unto  thee,  and  were  delivered,  they 
trusted  in  thee,  and  were  not  confounded  ;"  Prcv. 
xi,  8  ;  "The  righteous  is  delivered  out  of  trouble  ;" 
John  vi,  40  ;  "And  this  is  the  will  of  him  that 
sent  me,  that  every  one  that  seeth  the  son  and  be- 
lieveth  on  him,  may  haye  everlasting  life,  and  I 
will  raise  him  up  at  the  last  day." 

It  will  redound  to  the  divine  glory,  to  save  all 
whom  he  calls  to  the  knowledge  of  the  truth  ; 
whereas  it  would  be  quite  dishonorable  to  the  di- 
vine majesty  to  suffer  any  whom  he  had  called  to 
the  knowledge  of  the  truth  to  perish. 

1.  Learn  from  this  subject  that  the  great  design 
of  religion  is  not  to  deliver  mankind  from  all  pain 
and  suffering  in  this  world  ;  but  to  make  them  ho- 
ly, and  deliver  them  from  all  suffering  and  sorrow 
in  the  world  to  come.  Let  none  conclude  they 
are  rejected  of  their  God  and  cannot  be  christiaBs, 
because  they  are  the  subjects  of  some,  yea,  even  of 
wuch  misery  ;  Christ  was   the  subject  of  mere* 

i 


81 

innocent,  spotless  and  undefiled  as  he  was.  Hear 
his  outcry  on  the  cross ;  "My  God,  my  God,  why 
hast  thou  tbrsaken  me  r"  Mat.  xxvii,  46  ;  O  how 
did  devils  beset  him?  Moreover,  suilerings  and 
afflictions,  even  of  the  deepest  kind,  are  never 
exhibited  in  sacred  writ,  as  being  in  the  smallest 
degree  an  evidence  that  a  man  could  not  have 
religion.  But,  on  the  contrary,  it  is  very  plainly 
represented  that  God's  people  arc  all  partakers  of 
affliction;  Heb.  xii,  6 ;  "For  whom  the  Lord  lo- 
veth  he  chasteneth,  and  scourgeth  every  son  ^\  bom 
he  receiveth."  And  Have  not  the  very  best  samts, 
©f  whom  we  have  an  account  in  sacred  record,  been 
the  subject  of  deep  affliction  ?  Witness  David,  Job 
and  others  ;  all  have  sinned,  and  it  appears  to  be  a 
part  of  the  divine  plan,  that  all  shall  taste  the  bit- 
terness of  sin. 

2.  Learn  that  those,  who  are  true  christians  an4 
wdl  diligently  examme  their  own  hearts,  ma/ 
come  to  some  tolerable  knowledge  of  their  s])iritu- 
al  state.  We  find  even  in  their  darkest  hours, 
there  is  an  evident  difference  between  their  exer- 
cises, and  those  of  wicked  and  hypocritical  men. 
The  true  behever  can  never  reconcile  himself  to 
the  habitual,  wilful  indulgence  of  known  transgres- 
sion. He  is  conscientious  in  his  endeavors  t® 
please  his  God. 

3.  Let  christians,  in  all  their  difficulties,  afflic- 
tions and  troubles,  cast  themselves  humbly  on  the 
Lord,  exercising  confidence  in  his  grace  ^nd  love. 
Let  them  not  sink  under  discouragement,  nor  be 
tempted  to  despondency.  Let  them  resist  the 
deyil/  and  be  will  tie©  kom.  them,    I^citbcr  b^ 


discouraged,  christian  brethren,  nor  think  your  case 
altogether  singular ;  "  There  has  no  temptation 
taken  you,  but  such  as  is  common  to  man ;  but 
God  is  faithful,  who  will  not  suffer  you  to  be 
tempted  above  wdiat  ye  are  able  ;  but  will  with 
the  temptation  make  a  way  to  escape,  that  ye  may 
be  able  to  bear  it." 

4.  Let  not  the  spiritual  troubles  and  difficulties 
which  befal  the  believer,  discourage  unregenerate 
sinners*  from  embracing  the  gospel  and  devoting 
themselves  to  the  service  of  God.  O  sinners,  you 
know  you  have  your  troubles*  too,  and  none  to  de- 
liver. All  mankind  have  their  share  of  calamities. 
Natural,  in  consequence  of  moral  evil,  hath  ibunda 
thousand  avenues  to  the  hearts  of  poor,  suffering? 
sinful  men.  Suffelnngs  are  not  peculiar  to  chris- 
tians ;  nor  need  the  unregenerate  calculate  on 
avoiding  their  share  by  standing  aloof  from  the 
gospel  and  religion.  And  seeing  it  is  a  part  of  the 
divine  plan  that  all  must  suft'er  here,  it  ap{:cars 
to  me  it  is  the  part  of  christian  wisdom,  prudence 
and  discretion,  to  secure  an  interest  in  the  divine 
favour,  that  when  all  the  toils  and  sorrows  of  the 
present  state  are  over,  we  may,  through  divi 
mercy,  be  received  to  that  blissful  world  of  resf3 
where  sorrow  never  comes,  where  trouble  rolls 
its  boisterous  billow  s  no  more,  but  where  the  pious 
mind  shall  be  tranquil  and  serene  forever,,  in  the 
enjoyment  of  the  adorable  God,  and  enjoy  the  most 
exalted  bhss,  and  the  most  desireable  society, 
while  souls  immortal  shall  continue  to  exist.  IVlay 
this  be  the  final  and  happy  lot  of  every  soul  in  thi^ 
assembly  for  the  Lord  Jesus*  sake.    Ame>% 


m^ir  XX 111* 


THE  DOCTRINE  OF  THE  ATONEMENT,  ITS  NA- 
TURE, NECESSITY,  AND  EXTENT,  STATED  AND 
ILLUSTRATED. 


1.  3o\ii\,  11,  a. 

"'  And  he  is  the  propitiation  for  our  sins,  and 
not  for  ours  only  y  but  also  for  the  sins  of  the 
whole  ivorld.^' 

THE  doctrine  of  the  saviour^s  atonement  and 
propitiatory  sacrifice,  is  one  of  the  great  and  fun- 
damental doctrines  of  Christianity,  and  lies  at  the 
foundation  of  all  gospel  religion.  The  new  testa- 
ment writers  concur  in  asserting  this  doctrine, 
and  insist  on  it  in  the  most  direct  and  positive 
manner.  St.  PauPs  epistles  are  full  of  it,  and 
Christ  crucified  is  his  darling  theme.  St.  Peter 
pso  abounds  in  the  same,  and  uniformly  insists, 
that  the  salvation  of  men  is  procured  by  the  death 
and  sufferings  of  the  blessed  Jesus  ;  I  Pet.  i,  18, 
19  ;  "  Forasmuch  as  ye  know  that  ye  were  not 
redeemed  with  corruptible  things,  such  as  silver 
and  gold,  from  your  vain  conversation  received 
by  tradition  from  your  fathers  ;  but  with  the  pre- 
cious blood  of  Christ,  as  of  a  lamb  slain  without 
blemish  and  without  spot ;"  I  Pet.  iii,  18 ;  "  For 
Ohrist  also  hath  onee  suffered  for  sins^  the  just  for 


8-4 

the  unjust,  that  he  might  bring  us  to  <5od,  being 
put  to  death  in  the  flesh,  but  quickened  by  the 
spirit."  St.  John  insists  expressly  upon  it  in  wj 
text,  as  well  as  elsewhere,  that  he  is  the  propitia- 
tion for  our  sins.  And  the  writer  of  the  acts  of 
the  apostles  insists  that  according  to  the  gospel 
ihere  is  no^  salvation  in  any  other  name  but  that* 
of  Jesus  Christ ;  Acts  iv,  12  ;  "  Neither  is  there 
salvation  in  any  other,  for  there  is  none  other  name 
given  under  heaven  amongst  men  whereby  we 
must  be  saved.'' 

Indeed,  sirs,  the  doctrine  of  Christ's  death  far 
sinners,  and  his  divine  and  sacred  atonement,  is 
not  a  doctrine  peculiar  to  the  new  testament,  but 
isalsf)  plainly  asserted  in  the  old  ;  Isaiah,  xlii,  21  ; 
'*  The  Lord  is  well  pleased  for  his  righteousness 
sake  ;  he  shall  magnify  the  law  and  make  it  hon- 
orable." This  is  the  doctrine  of  the  atonement; 
Dan.  ix,  26 ;  "And  after  three  score  and  two 
weeks  shall  Messiah  be  cut  off,  but  not  for  him- 
self." This  is  the  same  doctrine  of  vicarious  suf- 
fering. 

Jesus  Christ  was,  and  is,  the  great  medium  of 
access  for  guilty  men  to  their  God,  under  ever^ 
dispensation  of  his  gracious  covenant,  and  upon 
his  propitiatory  sacrifice,  our  acceptance  entirely 
depends.  It  therefore  highly  becomes  us  to  study 
and  understand  this  important  and  interesting  sub- 
ject ;  "  And  he  is  the  propitiation  for  our  sins,  and 
not  for  ours  only,  but  also  for  the  sins  of  the 
whole  world." 

It  IS  proposed  to  enquire  in  the  sequel  of  tbe^ 
following  discourse ; 


I.  Into  the  nature  and  necessity  of  this  propi- 
tiation^ and  « 

II.  Into  its  extent.     And  tken   conelude  with 
,?ome  inferences. 

1.  We  are  to  enqure  into   the   nature  and  ne 
cessity   of  t)iis   atonement  or   propitiation;  "  For 
he  is  the  propitiation  for  our  sins,'^ 

By  a  propitiation  I  mean  that  act,  whatever  it 
be,  by  which  a  person  offended  with  another,  is 
Induced  to  exercise  toward  the  oiYender,  favor  and 
kindness.  This  I  take  to  be  the  strict  and  correct 
meaning  of  the  word  in  general.  In  a  rehgious 
sense,  and  the  general  scripture  sense,  the  propi- 
tiation is  that  for  the  sake  of  which  the  almighty 
God,  who  is  justly  offended  with  fallen  and  guilt} 
sinners  will  show  himself  favourable  and  kin  J  to 
them,  be  at  peace  with  them,  pardoning  mo^t 
graciously  their  iniquities  and  transgressions.  I  do 
not  think  it  strictly  correct  to  say  that  the  atone  • 
mentor  Christ's  propitiation  is  that  which  renders 
the  deity  placable  toward  guilty  offenders.  For 
he  was  always  placable  toward  sinners  and  dis 
posed  to  forgive  them.  But  I  presume  it  is  liter- 
:ally  and  strictly  proper  to  say  that  the  propitiation 
is  that  which  removes  the  obstacles,  which  ob- 
sti'ucted  the  egress  of  mercy  and  rendered  it  con- 
sistent with  the  dignity  of  the  divine  character  and 
government,  to  exercise  that  forgiveness  to  the 
penitent  sinner,  which  he  before  felt  disposed  to 
exercise  toward  the  p-^itent  sinner.  I  think  this 
matter  according  to  the  sacred  records,  stands  thus. 
Jesus  Christ's  advent  to  our  world,  and  the  atone- 
ment he  made,  result  from    God's  placable  and 

Vofi.  II  H. 


i*ui%iving  dis])OsitIon  iovvard  orieiiders,  and  that  it 
is  not  strictly  coiTCct  to  siw  that  his  forgiving  dis- 
position rises  out  of  the  atonement.  For  this  is 
not  correct  according  to  the  sacred  records.  Now, 
sirs,  let  us  see  the  fair  and  legitimate  bearings  of 
holy  writ  on  this  question,  whether  the  atone- 
ment rises  out  of  the  deity's  placable  disposition, 
or  that  placable  disposition  out  of  the  atonement ; 
John  iii,  16 :  ^^For  God  so  loved  the  world,  that 
he>:gave  his  only  begotten  son,  that  whosoever  bef 
lieveth  on  him  should  not  perish  but  have  ever- 
lasting life.''  This  passage  from  the  tongue  of  the 
blessed  Jesus,  shows  at  once  how  the  matter  is. 
And  it  is  plain,  that  the  propitiation  does  not  ren- 
tier the  deity  propitious,  strictly  speaking  ;  but 
simply  renders  it  consistent  with  the  honour  of 
God,  and  the  dignity  of  his  government,  to  ex- 
Icncl  to  lost  and  ruined  sinners,  the  mercy  whick 
he  already  felt.  God  loved  the  world  and  sent  his 
son  ;  and  had  not  the  deity  thus  loved  the  world^ 
would  the  son  ever  have  come  ? 

As  to  the  necessity  of  a  propitiatory  sacrifice,  it 
lies  here.  God  was  offended  with  sinners,  and 
would  be  appeased  in  no  other  way.  ^  That 
God  was  offended  with  sinners,  is  manifest,  both 
from  his  word  and  works;  Psalm  vii,  11  ;  "God 
is  angry  with  the \vicked  every  day;"  Zachari- 
ah  i,  2  ;  "The  Lord  hath  been  sore  displeased 
with  your  fathers ;"  15th  of  the  same  chapter ; 
'^"'Aud  I  am  very  sore  displeased  with  the  hea- 
then:" 

Fvom  the  providence  of  God  it  appears  he  is 
Bispleased  with  them.     This  is  manifest  ft-ptw  all 


8.7 

the  natural  evils  to  which  they  arc  subjected  oji 
account  of  sin.  Immediately  on  the  fall  we  find 
the  Lord  cursing  even  the  very  ground  for  their 
sakes ;  and  threatening  the  female  world  Vi  ith 
sorrow,  in  conception  and  child  birth  ;  Gen.  iii^ 
16 — 19  ;  "Unto  the  woman  he  said,  I  will  great- 
ly multiply  thy  sorrow  and  thy  conception  ;  in  sor 
row  thou  shalt  bring  forth  children  ;  and  thy  de- 
sire shall  bo  to  thy  husband,  and  he  shall  rule  ovcr> 
thee;  And  unto  Adam  he  said,  because  thou  hast- 
hearkened  unto  the  voice  of  thy  wife,  and  hast 
eaten  of  the  tree,  of  which  I  command  thee,  say- 
ing, thou  shalt  not  eat  of  it ;  cursed  is  the  ground 
for  thy  sake  ;  in  sorrow  shalt  thou  eat  of  it  all  the 
days  of  thy  life;  thorns  also  and  thistles  shall  it  bring 
forth  to  thee  ;  and  thou  shalt  eat  the  herb  of  the 
field  ;  in  the  sweat  of  thy  face  shalt  thou  eat  bread., 
until  thou  return  to  the  ground  ;  for  out  of  it  wdst> 
thou  taken  ;  for  dust  thou  art,  and  unto  dust  shalfc- 
thou  return."  This  conduct  certainly  savors  strcrg 
ly  of  sore  displeasure,  and  evinces  it  beyontl  con-, 
tradiction.  That  God  continues  to  be  displeased 
with  mankind,  and  did  not  say  this  in  haste,  and 
afterward  found  reason  to  repent  of  his  conduct, 
appears  plainly  from  the  daily  and  literal  infliction 
of  the  threatened  punishment.  Is  there  a  mother 
in  this  assembly  that  is  not  a  living  and  painful 
witness  of  the  verification  of  this  threating? 
See  that  laborious  husbandman  drenched  from 
head  to  foot  with  perspiration  under  the  beaniing 
.ardcrs  of  a  July  sun.  Does  not  this  show  that  the 
threatening  is  verified  ?  Bui  for  the  curse  origin 
ally  unpressed  on  the  earth,  on  accouut  of  imm'-i 


transgressions,  might  not  the  earth  produce  cofr, 
the  whetit,  the  cotton  and  every  thhig  else  nece^ 
sary  for  man's  subsistence  and  comfort  as  sponta- 
neously as  the  noxious  vegetation. 

2.  It  appears  plainly  that  God  was  displease<J^ 
with  the  human  race,  from  the  signal  displays  of 
his  awful  vengeance  in  the  flood  of  Noah.  Ah, 
hear  the  awful  thunders  roaring,  see  the  vengeful 
lightnings  Hashing,  see  those  heavy,  angry  looking 
clouds  pour  out  their  contents,  not  in  necessary 
fructifying  showers,  but  in  mere  cataracts  for  for- 
ty days  and  forty  nights  together;  see  the  fcun- 
ta,insofthe  great  deep  broken  up  ;  see  the  watcFS 
prevailing  ;  see  the  plains  covered  ;  see  the  inhai- 
bitants  necessitated  at  length  to  abandon  their  ha:-' 
Ijitations  ;  see  them  ascending  the  mountains  and 
eminences  from  the  close  pursuing  wave.  A\^ 
how  dolefully  those  women  shriek,  how  lamenta- 
bl>;  those  children  yell,  while  they  hold  fast  bf 
their  parents  as  they  ascend  ;  see  them  presently 
anake  the  highest  summits,  whence  they  are  speedi- 
ly swept  off,  and  the  great  world  of  men  all  losty 
cxccf^t  Noah  and  his  w  ife,  his  three  sons  and  then- 
three  wives.  Does  not  this  sufficiently  evince- 
God's  displeasure  with  wicked  and  ungodly  men? 
Full  to  the  same  point  is  the  extraordinary  ruitt 
and  overthrow  of  Sodom  and  Gonwriah,  thifr 
worse  thaii  beastly  cities  of  the  plain.  Ah,  see  the 
Games  from  heaven,  attended  with  sulphur,  seize 
upoii  those  devoted  cities  and  reduce  them  to  ash- 
e^.  O  how  marked  is  the  signal  vengeance  of  an 
jingry  God  here:  Witness  to  the  same  dreadful 
point,  all  the  plagues,  pains   and    fevers  we  icel 


89 

from  day  to  tlay,  and  death  itself  in  the  end ;  and 
stand  thoroughly  convinced  tliat  God  is  exceed- 
ingly displeased  with  sinners. 

We  now  proceed  to  enquire  why  the  eternal 
Cyod,  who  is  thus  displeased  with  guilty  men,  will 
he  propitiated  in  no  other  way  than  by  the  death 
and  sufferings  of  Jesus  Christ  his  adorable  son. 

We  arc  to  remember  here,  that  God  is  the  mo- 
ral governor  of  the  universe,  and  that  he  will 
maintain  the  rights  of  justice  and  the  dignity  of  the 
divine  government.  And  that  whatever  will  an 
swcr  these  great  ends,  and  nothing  else  will  pro- 
pitiate him.  ^, 

Now,  mankind  being  all  fallen  sinners,  can  n^Kc 
no  atonement  for  their  past  sins  by  their  repen- 
tance and  future  obedience.  As  all  tlic  repeiitaTicc 
possible,  and  all  the  obedience  of  which  they  are 
capable  is  their  indispenable  duty  at  every  hour ^^ 
for  the  divine  requirement  is,  that  we  must  aT* 
everyhour  love  the  Lord  with  all  the  heart,  soul, 
strength  and  mind. 

Whoever  would  propitiate  the  justly  offended 
deity,  must  obey  the  preceptive  requirements  of  the 
divine  law  to  the  most  pure,  spotless  and  sinless 
perfection,  and  sustain  the  wrath  of  God  duo  to 
the  sins  of  believers.  And  whoever  does  not  do 
this,  can  never  be  an  effectual  propitiatory  sacri  • 
fice.  Whoever  does  this,  becomes  a  propitiation  ; 
Jesus  Christ  has  done  this,  therefore  Jesus  Chris?: 
has  become  a  propitiation.  Very  well  am  I  J^any 
that  many  divines  obj*ct  to  using  t'l:?  word  ivmih 
here, and  to  saying  CiJrist  was  punished  in  the  room 
<?)rihe  f^JT"-!—      '^'>^v,  I^ilo  thiiu;  ibr  my  own  \>vvv 


90 

that  christian  divines  ought  to  be  better  employea 
than  in  keeping  up  a  privy  contention  about  mere 
words,  where   there    is   no    difference   of  ideas. 
When  I  use  this  phraseology,  I  do  not  mean  that 
Crod  was  angry  at,  and  displeased  with,  his  adora- 
ble son  for  his  undertaking.     I  believe  the  eternal 
Ood  was  just  as  well  pleased  with   Jesus  Christ 
when  he  cried  out  on  the  cross  'Svhy  hast  thou  for- 
^3aken  me  r"  as  he  is  this  day  ;  and  all  I    mean  by 
using  such  language  is  this;  the  wrath  of  God  was 
certainly  due  to  sinners,  Christ  certainly  suffered 
for  sinners  and  in  their  stead,  and  strictly  on  their 
behalf    Isaiah  liii,  5  ;  ^'He  was  wounded  for  our 
iransgrcssions,  he  was  bruised  for  our  iniquities  ; 
the  chastisement  of  our  peace  was  upon  him,  and 
Avith  liis  stripes  we  are  healed.'^  Now,  sirs,  give 
me  leave  to  ask  what  was  due  to  sinners  ?  Was  it 
not  the  wrath  of  God?  II    Chron.  xxviii,    11; 
^"For  the  fierce  wrath  of  the  Lord  is  upon  you.'' 
•He  that  believeth  not,  shall  no^  see  life,  but  the 
wrath  of  God   abideth  on  him  ;"  I  John  iii,  36. 
Now,  sirs,  provided  Jesus  Christ  undertook  to  suf- 
fer in  the  sinner's  place,  pray  what  great  impro 
priety  is  there  in  saying  he  suffered  the  wrath  of 
God  ;  seeing   the   wrath  of  God   was  strictly  in 
scripture  account  and  scripture  language  due  to  the 
sinner,  in  whose  stead  the  saviour  suffered.     Jesus 
Christ  came  to  suffer  in  the  sinnei's  place  ;  but  the 
wrath  of  God  was  the  sinner's  due,  therefore,  Je- 
sus Christ  came  to  suffer  in  the  sinner's  place  the' 
wrath  of  God  due  to  the  sinner.     Be  it  always  re- 
collected however,  that  I  do  not  mean  that  God 
^vfts  displeased  with  his  son  at  all,  but  that  he  loved 


9JL 

liim  to  perfection,  and  entirely  approve tl  his  cou- 
diict  at  the  very  time  the  vengeance  was  inflicted 
on  him.     Nor  did  1  ever  know  an  individual  in 
all  my  life  that  believed  the  dtity  was  sorely  dis- 
pleased with  his  son  Jesus  Christ  when    suffering 
in  the  sinner's   stead  on  Calvary  ;  as  he  is  sorely 
displeased  with  the*obstinate  and  impertinent  sin- 
ner when  inflicting  the  torments  of  liell  upon  him. 
And  with  due  deference  to  better  judges,  I  think, 
when  I  represent  Jesus  Christ  as  punished  for  sin, 
I  am  representing  scripture  truth  fairly,  and  using 
language  in  its  well  knov^n  and  general  accepta- 
tion, as  I  think  I  always  do  use  it.     Doctor  John- 
son in  the  definition  of  the   active  verb  to  punish^ 
gives  it  two  explanations  and  no  more,  '^  To  chas 
tisc  ;  to  afflict  with  penaUies.*'     Now,  if  I  say  Je- 
sus Christ  was    punished  for  our  offences,  am  I 
saying  any  thing  very  different  from  Isaiah,  when 
he  declares  the  saviour  "  Was  wounded  for  our 
transgressions  and  bruised  for  our  iniquities,  that 
the  chastisement  of  our  peace  was  upon    him.^' 
Now,  sirs,  is  not  objecting  to  this  diction  making 
a  distinction  without  any  difference.     Is  it  worthy 
a  man  of  science  and  candor.     Let  such  useless 
and  ungrounded  distinctions  henceforward  cease 
amongst  christian  theologians. 
*    2.  We  are  to  enquire  into  the  extent  of   this 
propitiation.     Our   text    informs  us  ^'He   is  the 
propitiation  for  our  sins,  and  not  for  ours  only, 
but  also  for  the  sins  of  the  whole  world."  ♦^Vari- 
ous are  the  opinions  of  different  denominations, 
and  different  individuals  respecting  this  j^nd  sinai- 
lar    declarations  of   the    sacred    writers.     Some 


92 

believe  the  saviour  died  for  the  elect  only,  cr  those 
individuals  who  shall  eventually  be  saved,  and 
they  explain  the  unijersality  of  the  passage  thus; 
that  seme  of  those  men  for  whose  sins  he  is  the 
propitiation,  are  chosen  out  of  all  nations,  ranks 
and  conditions  of  men  ;  some  are  chosen  from  the 
rich  and  the  great ;  some  the  poor  and  obscure 
orders  of  society ;  some  from  the  learned,  and 
some  from  the  unlearned,  some  from  tlie  free,  and 
«omc  from  the  bond,  some  from  the  rulers,  and 
some  the  ruled.  Thus  they  satisf}^  themselves  the 
«acrcd  writer  just  means  some  of  all  ranks  and 
conditions  of  men. 

Others  insist  he  died  for  all  men  strictly  and 
intentionally  to  save  them,  but  after  all,  some  for 
whom  he  died  will  go  to  hell.  Others  insist  he 
died  for  all  men,  with  an  express  determination 
*to  save  them,  and  that  according  to  this,  the  divine 
design,  all  will  eventually  be  saved,  though  some 
will  go  to  hell  and  stay  there  a  while  as  they  pass 
along.  None  of  these  explanations  satisfies  me. 
I  will  state  my  objections  to  each  and  then  state  as 
lucidly  as  I  can  what  appears  to  me  the  consistent 
sense  of  the  apostle.  The  universality  in  the  first 
of  these  opinions,  viz  :  That  some  of  this  whole 
world  for  whom  the  propitiation  is  made,  are 
chosen  from  all  nations,  ranks,  tribes  and  condi- 
tions of  men,  does  not  satisfy.  This  sense  of  the 
passage  is  entirely  too  far  fetched,  too  foreign  from 
he  manifest  dictates  of  easy,  plain,  unbiassed  ccm- 
moii  sense.  I  will  hazard  the  opinion  if  you  will 
prr.pose  the  question  what  the  apostle  here  means 
Ijy  the  whole  worlds  to  a  hundred  boys  of  good. 


plain,  common  sense,  unbiassed  by  party  opinioa 
and  party  prejudice,  thiit  not  iivc  of  them  will 
answer  as  the  first  opinion  states.  To  suppose 
liiat  the  whole  world  means  some  diosen  out  oi  a.il 
Bations,  or  the  whole  elect  world,  is  tukmg  t^oo 
gr.eat  a  liberty  with  the  sacred  writings ;  and  in- 
dulging unlimitedly  m  this  way  of  interpretation 
you  make  the  lively  oracles  of  Gv)d  spCuk  v,i.y 
fihing  you  wish.  To  insist  thac  Christ  died  wnh 
a  design  to  save  all  men  miallibly,  but  that  some- 
jfor  whom  he  shed  his  blood  will  eventually  be- 
Ibst,  is  indeed  to  make  his  death,  in  a  great  mea-. 
sure,  void.  This,  then,  will  not  do,  it  is  quite  eon-' 
li-ary  to  holy  writ,  and  the  very  teachings  o^ 
Christ  himself;  John,  6,  40;  "And  this  is  the 
will  of  him  that  sent  me,  that  every  one  wiiieh 
seeth  the  son  and  belicveth  oii  him  may  have  evei'< 
lasting  life,  and  I  w^ill  raise  him  up  ai  the  last  :]ay;'* 
V.  44 ;  "  No  man  can  come  unto  me  exceot  the 
father  who'  hath  sent  rac  draw  him,  and  1  vvil^ 
i*aise  him  up  at  the  last  day  ;"  John,  x,  29  ;  "  My 
father  who  gave  them  me  is  greater  tlian  all,  and 
none  is  able  to  pluck  them  out  of  my  father's  hand.'* 
These  scriptures  need  no  comment,  nor  shall  I 
give  them  any.  But  they  do  not  appear  to  me  to 
Gomport  well  with  the  idea  that  some  souls  whvini. 
J^siis  really  intended  to  save  wiiwi  he  shea  Hist 
blood,  will  finally  be  Lst. 

The  other  opinion  which  I  suggested  to  be  thC' 
opinion  of  many,  that  he  died  ibr  all  men 
With/ifli  express  intent.an  to  save  them,  and  that 
all  will  infallibly  be  sa^e^,  thot:gh  many  must  ^ 
t^  tornfentfwa  w4»ile.     Thi^upinioa  wHi  oo)»  do 


9^ 

iJScause  it  is  directly  contrary  to  the  whole  teacli 
ings  ot  God's  word  on  the  subject.     That  the  tor- 
ments of  hell  are  strictly  and  literally  eternal,  is  the 
doctrine  of  God's  \a  ord   generally,  and  the  new 
testament   in    particular.     This  is    a    subject  on 
which  we  know  nothing  with  certainty  but  irom. 
God's  holy  word.     Permit  me  to  turn   you  to  the 
tlniciiings  of  God's  pure  and  holy   spirit  on  this 
subject ;  Mat.  xxv,46  ;  "And  these  shall  go  away 
into  everlasting  punishment,  but  the  righteous  into 
life  eternal;  Rev.    14,  11;  "And  the   smoke  of 
feheir  torment  ascendeth  up  forever  and  ever  and; 
i^ey  have  no  rest  day  nor  night,  who  worship  the- 
bcast  and  his  image,  and  whosoever  receiveth  th^- 
inark  of  his  name  ;"  Mark,  ix,  44  ;  "  Where  their 
w  orm  dieth  not,  and  their  fire  is  not  quenched.^'-' 
These  words,  and  similar  passages,  plamly   show 
tfiat  the  torments  of  the  wicked  are  without  end.. 
The    worm,     their    own    conscience,   dies    not,;j, 
but    torments  them    forever;    "The  fire    is  not 
quenched,"    the   wrath   of    God   is    poured    out 
without  mixture,    and  that  as  long  as    souls  en- 
dure. 

Kow,  brethren,  my  text  asserts  that  Christ  is 
the  propitiation,  not  only  for  our  sins,  but  also 
for  the  sins  of  the  whole  world  ;  and  the  apostle- 
Paul  saith,  Heb.  ii,  9  ;  "  That  he  by  the  grace  of 
God  should  taste  death  for  every  man.  Now,  I 
presume  the  import  of  these  passages  is  just  about, 
the  same. 

Now,  sirs,  I  presume  the  import  of  these  phrases 
is  this;  that  Christ  has  made  an  atonemelit 
whioh  appeases  the  deity  and  reconciles  him  te 


95 

penitent  sinners  ;  an  atonement  which  renders  it 
perfectly  consistent  with  the  perfections  of  deity 
to  bestow  happines  and  salvation  on  whom  he? 
will  ;  and  that  there  is  ample  and  sufficient  merit 
in  the  death  and  sutierings  of  Jesus  Christ  for  the 
salvation  of  all  men.  And  the  apostles  declare 
iSiat  he  tasted  death  Jor  every  man,  and  that  he; 
is  the  propitiation  for  the  sins  oj  the  vvhole  world  ; 
(hat  none  need  be  discouraged  from  making  appli. 
cation  to  the  saviour. 

According  to  my  views  of  the  atonement  the 
warrant  is  perfectly  equal  to  all  men  who  hear  the 
gospel  to  believe  on  Jesus  Christ.  The  invitation 
is  to  all,  and  the  utmost  encouragement  is  set  be. 
fore  them  to  make  application,  and  if  they  do  not, 
the  lault  is  exclusively  their  own.  Hear  the  gen- 
erosity and  universality  of  the  invitation;  Mat. 
xi,  28 ;  "  Come  unto  me  all  ye  that  labour  a«d 
arc  heavy  l:iden,  and  I  Will  giv^e  you  rest ;"  John, 
vi,  37;  "Him  that  cometh  unto  me  I  will  in  no 
wise  cast  out ;''  John,  vii,  37  ;  "  In  the  last  day, 
that  great  day  of  the  feast,  Jesus  stood  and  cried 
saying,  if  any  man^thirst  let  him  come  unto  me  and 
drink."  My  views  of  the  atonement  farther  are, 
that  before  even  one  single  soul  can  be  saved, 
Christ  must  shed  his  blood  ;  "For  w^ithout  shed- 
ding blood  is  no  remission;"  Heb.  ix,  22  ;  "For' 
this  is  my^lood  of  the  new  testament  shed  for 
Kiany,  for  the  remission  of  sips;"  Mat.  xxvi^'28. 
Clirist's  death  and  sufferings  manifest  most  clearly 
Ood's  regard  to  the  rights  of  justice,  to  the  main- 
tenance of  holiness,  to  the  dignity  of  the  divine 
fevernment.     This  being  done,  no  obstacle  !ies 


'96 

in  the  way  6f  tjie  salvation  of , any  men,  nor  of.alj 
men,  who  hear  the  gospel  of  Chii^t  iind  embruce 
it.     For  that  which  is  a  sufficient  atoncmcni  for 
#ie  sins  of  one  man  is  a  sufficient  atonemeit  for 
#ie  sins  of  all  men.     And  I  see  no  improprict}  in 
my  saying    what  the  inspired   apostles  John  apd 
Paul  have  taught  me  to  say  and  have  ^.said  before 
me,  '"  That  Christ  is  the  propitiation  for  our  sins, 
^nd  not  for  ours  only,  but  also  for  the  sins  of  the 
whole  world,"   and  that    "Jesus   Christ  by  the 
grace  of  God  might  taste  death   for  every  man.'' 
Tiius  those  inspired  penmen  have  said,  and  thus 
I  am  willing  they  should  say,  and  am  willing  to 
believe  theui  when  they  do  say  it.     And  to  tam- 
per with  the  word  of  God,  and  distort  it  from  its 
plain  manifest  meaning  by  saying  the  whole  world 
means  the  whole  "elect  world,"  and  that  Christ 
^^  Tasting  death  ,  for   every    man"    means  .  every 
^^believingman,"  is  unjustifiable,   unwarrantable^ 
limiting  the  sacred  records,  and  dangerous  to  the 
souls  of  men.     Let  us  say  what  the  apostle  has 
said,  and  be  therewith  contented,  that  Christ  has 
become  a  propitiatory  sacrifice,  "  For  the   whole 
world,"   without   any    unwarrantable   limitations 
about  it.     With  regiu'd  to  the  number  of  souls  that 
will  be  saved  through  this  atonement  I  satisfy  my 
own  mind  by  answering,  and  am  entirely  pleased 
with  the  answer,  just  as  many  as  an  inllnit^ly  wise, 
immaculately  holy,^and  sovereign  God  sees  proper^ 
and  not  one  more  nor  one  less.     This  is  a  qnestion 
ray  own  mind  asked  me  thirty  eight  years  ago, 
this  is  the  answer    I   then  gave  it,  with  the  holy 
biblic  in  my  hand^  and. with  which  1  have  ever  sijacc 


Ecsted  satisfied,  and  intend  so  to  do  till  God-  shall 
tall  me  home,  and  with  this  laconic  answer;  am  1 
so  entirely  satisfied  that  I  never  mtend  to  seek  any 
•ther.  My  own  mind  asked  me  how  comes  it  to 
pass,  and  where  lies  the  fault,  that  all  are  not  sav- 
ed since  God  is  gracious,  and  a  propitiation  made 
for  the  sins  of  the  whole  world.  With  the  bible 
in  my  hand,  and  I  humbly  trust  the  fear  of  God 
before  my  eyes,  I  answered  thus  ;  the  fault  is  ex- 
alusively  the  sinners'  own,  and  the  character  of 
deity  spotless  and  clear.  The  passages  w^hich 
were  presented  to  the  view  of  my  mind,  and  on 
which  this  answer  is  principally  predicated,  were 
and  are,  such  as  the  following  ,  John,  v,  40  ;  "  And 
ye  will  not  come  unto  me  that  ye  might  have  life;" 
Mat.  xxiii,  37 ;  "  O  Jerusalem,  Jerusalem,  thou 
that  killest  the  prophets,  and  stonest  them  that 
are  sent  unto  thee,  how  often  would  I  have  gath- 
ered thy  children  together,  as  a  hen  gathereth  her 
chickens  under  her  wings,  and  ye  would  not;-*' 
Luke,  xix  41,  42  ;  "  And  when  he  came  near 
and  beheld  the  city  he  wept  over  it  saying,  if  thou 
hadst  known,  even  thou  at  least  in  this  thy  day  the 
things  that  belong  to  thy  peace  but  now  they  are  hid 
from  thine  eyes.''  Any  comment  on  these  passages 
of  sacred  writ,  which  fell  from  the  lips  of  the  holy 
Jesus  himself,  so  plain  and  full  of  significancy, 
appears  to  me  entirely  useless.  With  regard  to 
the  answer  given  above  to  the  question,  what 
number  of  the  human  family  will  be  saved  ? 
which  answer  was  in  the  following  words  ;  "  Just 
as  many  as  an  infinitely  wise,  immaculately  holy, 
and  sovereign  God  sees  proper."  If  any  w  ish  t^ 
Vol.  II  I. 


m 

know  the  passages  of  sacred  writ  on  which  the 
answ6i'is  founded,  they  shall  be  gratified  ;  II  Tim, 
ii,  19"j  "  Nevertheless  the  foundation  of  God 
standee  sure  having  this  seal,  the  Lord  knoweth 
them  thkt  are  his  ;'^  John,  xiii,  18 ;  "I  speak  not 
of  you  all,  I  know  whom  I  have  chosen  ;"  Rom. 
ix,  17 ;  *^  For  the  scripture  saith  unto  Pharoah 
for  this  same  purpose  have  I  raised  thee  up,  that 
I  might  show  my  power  in  thee,  and  that  my  name 
might  be  declared  throughout  all  the  earth; 
therefore  hath  he  mercy  on  whom  he  will  have 
mercy,  and  whom  he  will  he  hardeneth."  Are 
any  of  you  ready  to  say  this  is  a  hard  saying,  who 
can  hear  it  ?  The  saying  is  not  mine  ;  it  is  his 
who  spake  by  the  afflatus  of  the  holy  ghost ;  and 
they  who  find  fault,  find  that  fault  not  with  man 
but  with 'God,  and  to  him  they  must  answer  it. 
1.  Learn  from  this  subject  how  anxious  sinners 
ought  to  be  in  their  application  to  Jesus  Christ  for 
salvation.  Is  the  Almighty  God  offended  with 
sinners  and  offended  justly  too  ?  Is  Christ  ihe 
only  mediator  between  God  and  man  ?  Is  he  the 
only  propitiation  for  our  sins  ?  Ought  we  not  then 
most  anxiously  to  seek  an  interest  in  his  gracious 
favour  ?,  Jesus  Christ  is  the  way,  the  truth  and  the 
life,  in  him  there  is  eternal  salvation  and  in  no 
other.  "Neither  is  there  salvation  in  any  other  for 
there  is  none  other  name  given  under  heaven 
amongst  men  whereby  we  must  be  saved."  Let 
us  then,  dear  brethren,  be  all  earnestly  engaged  in 
"  Seeking  the  Lord  while  he  may  be  found,  and 
calling  upon  him  while  he  is  near.  Let  the  wick- 
ed forsake  his  way,  and  the  unrighteous  man  his 


thoughts,  and  let  him  return  to  the  Lord,  who  will 
have  mercy  upon  him,  and  to  our  God,  who  will 
abundantly  pardon  ;"  Isaiah,  Iv,  6,  7. 

2.  How  great  the  encouragement  all  have,  to 
cast  themselves  on  the  divine  mercy  and  trust  in 
the    Lord    Jehovah   forever,   in  w  horn    there   i.s 
everlasting  strength.     "Jesus   Christ  is  the  propi- 
tiation for  our  sins,  and  not  for  ours  only,  but  also 
for  the  sins  of  the  whole  world."     Now,  no  one 
man  has  a  right  to  say  to  others  I  have  more  en- 
couragement to  apply  to   the  saviour   than  you. 
Christ  died  for    a  certain  number  of  the  human 
family  and  for  no  more  ;  he    suffered  to  make   a 
propitiation  for  my  sins,  but  not  for  yours.     The 
encouragement  to  one  sinner  is  just  as  ample  as  to 
another,  and  the  assurance  of  the  saviour  is,  that 
he  who  cometh  shall  m   no  wise  be  cast  out,  as 
we  have  seen  above.     Let  all  be  solemnly  engag- 
ed and  most  earnest  w^ith  their  God ;  "  From  the 
days  of  John  the  baptist  until  now,  the  kingdom 
of  heaven  suffereth  violence,  and   the  violent  take 
it  by  force  ;''  Mat.  xi,  12  ;  ''Thus  saith  the  Lord 
God,  I  will  yet  for  this  be  enquired   of  by   the 
house  of  Israel,  to  do  it  for  them  ;"  Ezek.  xxxvi, 
37.     Christian  salvation  is  of  grace,  and  of  grace 
alone,  beyond  controversy,  according  to  the  sa- 
cred word  of  God  ;    Ephes.    ii,  8,  9 ;  "  For  by 
grace  are  ye  saved  through. faith,  and  that  not  of 
yourselves,  it   is  the   gift  of  God,  not  of  works, 
lest  any  man  should  boast."    But,  notwithstanding 
this,  we  have  a  part  assigned  us  which  it  is  our  duty 
to  discharge  and  that  with  fidelity.     This   part  is 
to   seek  the    Lord  with  all  our    hearts,    and  t© 


100 

(iischarge  all  the  duties  incumbent  upon  us  accord- 
ing to  the  requirements  of  the  divine  law.  The 
scripture  command  is,  "  Follow  peace  with  all 
men,  and  holiness,  without  which  no  man  shall 
see  the  Lord  ;^'  Heb.  xii,  14.  Let  us,  then,  seek 
the  Lord,  brethren  and  sisters,  wivh  all  simplicity 
and  Godly  sincerity,  by  devout  and  humble  praycF 
an'i  supplication  ;  ''  Let  us  seek  him  by  breaking 
off  from  ^r  sins  and  show^ing  mercy  to  the  poor, 
if  peradventure,  it  may  be  a  lengthening  of  ouf 
tranquility  ;"  Dan.  iv,  27.  No  overtures  of  salva- 
tion t)y  grace  made  by  the  Lord  in  the  gospel,  are 
designed  to  relax  the  sinews  of  our  industry.  We 
are  to  be  just  about  as  earnestly  engaged  in  attend- 
ing to  all  the  various  means  of  grace,  as  though 
we  were  to  be  justified  by  our  vigorous  exertions, 
and  when  we  have  done  what  is  our  duty  to  do, 
let  us  account  ourselves  only  unprofitable  servants, 
and  confide  for  acceptance  with  God  on  the  mer- 
it of  him,  who  is  the  propitiation  for  our  sins,  and 
not  for  ours  only,  but  also  for  the  sins  of  the  whole 
world  ? 


— -a©©— 

NATIONAL  MOTIVES  ADDRESSED  TO  ALL,  TO  IS^ 
DUCE  THEM  TO  KEEP  THE  COMMANDMENTS 
OF  GOD. 


TroyeYlis,  111,  1— 4i« 

^'31]/  son,  for- get  not  my  law  ;  but  let  thine  heart 
keep  my  commandments  ;  for  length  of  days, 
and  long  life,  and  peace,  shall  they  add  to 
fhce.  Let  not  mercy  and  truth  forsake 
thee  ;  hind  them  about  thy  neck  ;  ivrite  them 
Upon  the  table  of  thine  heart  ;  so  shalt  thou 
find  favour  and  good  understanding  in  the 
sight  of  God  and  manJ^ 

MANYof  the  human  race,  ray  friends,  I  pre- 
sume greatly  mistake  the  nature,  design  and  ten- 
dency of  true  religion.  They  seem  to  tliink  that 
all  its  benefits  and  rewards  respect  another  state 
of  existencey  and  can  be  looked  for  beyond  the 
grave  only,  and  that  no  benefits  accrue  from  it  in 
the  present  life.  In  the  estimation  of  these  peo- 
ple, if  we  get  religion  ever  so  shortly  before  we 
die,  every  end  will  be  answered  that  this  sacred 
thing  can  ansvver  at  all.  In  that  event  we  shall 
be  secure  of  everlasting  happiness, .  and  this  ac- 
cording to  their  mutilated  sclicme  is  all  it  promi- 
ses. Now,  I  conceive  for  my  part,  that  true 
12. 


1(B 

religion  is  the  highest  dignity  and  happiness  of  hu- 
man  nature  in  all  states  of  existence  ;  and  that  its 
rewards  are  not  altogether  confined  to  another 
world.  True  it  is,  its  highest  rewards  are  to  be 
conferred  in  a  future  state,  and  there  it  is,  that  the 
dev^out  and  pious  man  looks  for  them  in  the  high- 
est degree,  but  not  exclusively.  And  to  con- 
ceive that  true  religion  has  no  other  rewards  at- 
tached to  it  but  these,  is  extremely  erroneous,  and 
antiscriptural.  The  sacred  pages  uniformly  re- 
present true  religion  as  conferring  on  its  posses- 
sors, present,  as  well  as  future,  rewards  ;  "Great? 
peace,"  saith  the  psalmist,  "have  they  who  love 
thy  law,  and  nothing  shall  offend  them  ;*'  Psalm 
cxix,  165.  That  peace  is  a  blessing  and  advan- 
tage to  the  human  soul,  I  presume,  will  not  be  de^ 
nied  by  any.  The  king  of  Israel,  speaking  of  reli- 
gion, saith  ;  "Length  of  days  is  in  her  right  hand  ; 
and  in  her  left  hand  are  riches  and  honour.  Her 
ways  are  ways  of  pleasantness,  and  all  her  paths 
are  peace;"  Prov.  iii,  16,  17;  "Godliness  with  con- 
tentment," saith  St.  Paul,  "is  great  gain  ;"  I  Tim. 
vi,6.  But  perhaps  no  where  in  the  sacred  records, 
are  the  present  advantages  of  religion  spoken  of 
more  decidedly,  than  in  the  words  1t)f  my  text ; 
'^My  son,  forget  not  my  law;  but  let  thine  heart 
keep  my  commandments  ;  for  length  of  days,  and 
long  life,  and  peace,  shall  they  add  to  thee,  &c.^' 
Here  we  find  length  of  days,  long  life,  and  peace 
promised  to  the  recollection  of  God's  law,  and 
keeping  his  commandments.  And  favour  and 
good  understanding  with  God  and  man  are  pro- 
mised as  the  reward  of  mercy  and  truth,  whejJ 
written  on  the  table  of  the  heart. 


103 

But  it  must  be  recollected,  it  is  to  true  and  ge- 
unine  religion  that  these  good  things  are  promised , 
and  not  to  a  mere  show  or  profession  of  the  thing. 
It  is  when  the  heart  keeps  the  commandments  of 
God,  and  when  mercy  and  truth  are  bound  about 
the  neck  and  written  on  the  heart.         design, 

I.  To  explam  and  enlarge  on  the  duties  en- 
joined. 

II.  I  shall  a  little  explain  and  enlarge  on  the 
rewards  promised. 

Then  conclude  with  some  inferences  and  appli- 
cation. 

I.  I  am  a  little  to  explain  and  enlarge  on  the 
duties  enjoined. 

1.  The  first  is  not  forgetting  the  law  of  God ; 
"My  son,  forget  not  my  law."  It  is  much  to  be 
feared  this  is  an  injunction  greatly  violated  by 
multitudes  of  mankind.  How  many  are  there, 
who  are  going  on  in  their  courses  of  business  and 
amusement,  or  which  is  much  worse,  in  their  guil- 
ty pleasures  and  dissipations,  quite  forgetful  of 
God  and  his  law,  to  the  extreme  injury  of  their 
own  souls,  and  the  great  dishonor  of  God  ;  "For- 
get not  my  law."  We  ought  ever  to  remember, 
that  we  ai%  not  our  own,  that  we  are  dependent 
on  God  ;  that  he  has  a  right  to  give  us  law  ;  he  is 
Our  creator,  preserver  and  benefactor.  Hence  is 
founded  his  righteous  dominion.  He  has  given  us' 
a  law,  and  furnished  us  with  a  rule  for  our  conduct 
in  all  cases  whatever.  By  this  law,  we  are  to  be 
regulated  ;  when  any  thing  occurs  in  the  course  of 
our  conduct,  in  the  least  degree  doubtful  in  its  na- 
tiire  ;    we     ought    not,  as   a    great    many   do, 


appeal  to  our  passions,  our  sellish  inclinations,  an^ 
tmrnal  propensities,  to  know  how  we  are  to  pro- 
ceed in  this  doubtful  matter.  They  will  very  of- 
ten lead  us  astray.  We  ought  to  consult  the  law 
of  our  God  and  do  as  that  directs,  how  contrary 
r-Oever  such  course  maybe  to  the  fro  ward  inclina 
lions  of  our  own  minds.  This  is  to  remember  the 
divine  law,  and  it  is  to  remember  it  in  just  such  a 
wavj  as  is  our  indispensable  duty.  We  ought  to 
remember  that  so  far  as  we  violate  this  law,  we  arc 
exposefl  to  condemnation  at  the  hand  of  Almighty 
God.  This  consideration  ought  to  excite  us  to 
the  greatest  diligence  and  care.  Let  us  remember 
,?what  a  fearful  thing  it  must  be  to  fall  into  the  hand 
of  the  living  God. 

2.  The  second  direction  given  in  my  text  is,  to 
let  our  hearts  keep  the  commandments  of  God. 
vSeeing  God  has  a  right,  as  above  suggested,  to 
give  us  law,  it  is  our  incumbent  duty  strictly, and  in 
good  faith,  to  keep  the  commandments  he  gives  us, 
and  that  both  in  heart  and  practice.  When  we  ob- 
serve the  commandments  of  God  strictly  in  our 
practice,  this  will  passw^ith  men,  as  they  are  incapa- 
ble of  scrutinizing  the  motives  of  our  conduct;  but 
this  will  not  pass  with  God  unless  we  keep  them  iu 
our  hearts.  It  must  be  known  to  every  one  who. 
reads  the  sacred  records,  that  God  always  requires 
the  heart  in  his  service,  and  never  will  be  pleased 
with  a  moral  agent  without  it.  I  think,  we  then 
keep  the  commandments  of  God  in  our  hearts, 
when  we  pay  attention  to  the  divine  lavs^  for  God's 
sake,  and  for  conscience  sake..  When  we  would 
be  just  as  careful  to  perform  our  duty  to  God  if 


105 

tmne  of  our  fellow  creatures  knew  any  thing  about 
it,  as  we  would  be  if  the  whole  world  were  look- 
ing on.  Some  people  will  perform' 6fertain  duties 
carefully  and  with  great  apparent  zeal,  provided 
they  arc  duties  of  a  splendid  nature,  and  likely  to 
i;  recommend  them  highly  to  public  notice,  and  po- 
•  pnlar  applause.  But  these  same  persons,  if  they 
thought  the  public  would  know  nothing  about  it,, 
would  move  very  heavily  in  the  discharge  of  duty, 
or  leave  it  entirely  undone.  This  is  certainly  not 
keeping  the  commandments  of  God  m  the  heart. 
Su3h  is  the  vanity  of  many  men,  that  they  will  go 
almost  any  length,  to  gain  a  little  empty  applause^ 
and  stand  well  with  the  public.  We  then  keep  the 
commadments  of  God  in  our  hearts,  in  the  strict 
scripture  sense,  when  our  obedience  to  the  divine 
law  is  rendered  from  principles  of  pure  and  impartial 
love.  When  the  christian  can  say  with  the  psalm- 
ist ;  "my  soul  hath  kept  thy  testimonies,  and  I  lovC' 
them  exceedingly." 

3.  The  next  direction  of  my  text  is,  not  to  let 
mercy  and  truth  forsake  us  ;  but  to  bind  them  a- 
bout  our  necks,  and  write  them  on  the  table  of  our 
hearts.  These  good  things  we  are  not  to  lose  sight 
of  in  all  our  intercourse  with  our  fellow  men  ;  "Let 
not  mercy  and  truth  forsake  thee."  Mercy  is  a  dis- 
position to  pity,  relieve  and  assist  the  needy,  the 
tielpless  and  suffering,  who  cannot  relieve  them- 
selves so  far  as  w^e  may  have  it  in  our  power,  and 
in  this  view^  of  it,  is  extremely  important  in  society, 
and  repeatedly  enjoined  in  the  sacred  writings. 
An  apostle  exhorts  to  put  on  bowels  of  mercies  ; 
Col,  iii,  12 ;  "Put  on  therefore,  as  the  elect  of  God,* 


106 

holy  and  beloved,  bowels  of  mercies.'*  Mercy,  al- 
so, uas  respect  to  otfenders,  and  means  a  placable 
disposition  toward  them^  and  a  readiness  to  tor 
give  them  their  trespasses  against  us.    To  this,  we 
are  also,  ardently  exhorted  by  the  apostle  ;  Ephes. 
iv,  32;  "And  be  ye  kind,  one  to  another,  tender 
hearted,   forgiveing  one  another,   even    as  Gody 
for  Christ's  sr.ke  hath  forgiven  you,  so  also  do  ye.'' 
And  Christ  himself  hath  taught  us  to  pray  for  for- 
giveness, asweforgiveothers  ;  Mat.  vi,  12  ;  "And 
forgive  us  our  debts,  as  we  forgive  our  debtors,'' 
Now,  sirs,  if  we  make  our  forgiveness  of  those 
who  have  offended  us  the  measure  of  that  forgive- 
ness  for  which   we   pray,  ought  we  not  ever  to 
maintain  a  forgiveing  dii^position  tow  ard  our  fellow 
men  ?     Otherwise,  would  we  not  be  in  the  utmost 
danger  ?  Truth  is  the  conformity  of  our  words  to 
our   thoughts,   and  is   plainly    opposed  to   every 
thing  like  falsehood,  prevarication  and  dissembling. 
The  rules  of  truth  are  exceedingly  often  violated 
amongst  mankind,  and  much  guilt  contracted  in 
this   way      Hypocrisy,  dissimulation    and    insin- 
cere pretences  have  prevailed  so  much  in  modern 
times,  that  they  appear  to  be  almost  the  order  of 
the  day. 

But  these  things  are  all  opposed  to  that  truth, 
which  w^e  are  exhorted  in  my  text,  to  bind  about- 
our  necks,  and  write  upon  the  table  of  our  hearts. 
When  we  speak  with  our  neighbors  we  ought  to 
speak  truth,  and  nothing  contrary  thereto,  agreea- 
bly to  divine  direction  ;  Ephes,  iv,  25  ;  "Where- 
fore putting  away  lying,  speak  every  man  truth  with 
his  neighbor,  for  we  are  members  one  of  another.'^ 


W7 

When  we  make  promises  we  ought  to  fulfil  them 
to  the  extent  of  our  power,  and  not  to  do  tliis,  is 
certainly  to  trespass  on  truth.  Many  make  pro- 
mises, and  are  not  at  all  particular  to  discharge 
them.  This  is  extremely  wrong,  and  is  very  in- 
jurious to  society.  And  it  is  often  very  injurious 
to  tlie  person  himself,  who  is  guilty  of  it.  For 
whenever  it  is  ascertained  by  the  public,  that  a  man 
pays  but  Httle  regard  to  his  promises,  the  public 
will  not  long  pay  much  regard  to  him,  unless  he 
is  very  plenty  of  property  ;  then  commercial  men 
will  credit  him,  relying  on  coercion  to  get  their 
own. 

The  direction  is,  that  we  bind  these  sacred 
things  about  our  necks,  and  write  them  on  the  ta^ 
bles  of  our  hearts.  I  presume  we  are  to  under- 
stand by  this  figurative  language  that  these  things 
ought  to  be  very  dear  to  us,  and  entirely  sacred 
in  our  estimation.  We  ought  certainly  to  dehght 
in  them,  and  perform  them  from  principle,  for 
conscience  sake  ;  and  m  obedience  to  the  command- 
ment of  God.  If  we  promise  a  man  a  sum  of 
money  on  a  certain  day,  I  think  we  ought  to 
furnish  him  as  punctually  as  possible,  not  only  be- 
cause we  think  he  will  compel  us  eventually,  to 
discharge  the  debt,  but  we  ought  to  do  it  for  du- 
ty's sake,  and  for  conscience  sake.  And  when 
we  do  so,  in  all  cases  we  bind  truth  about  our 
necks  and  write  it  on  the  table  of  our  hearts. 
And  when  we  perform  mercy  to  our  fellow  men^ 
not  to  attract  the  notice  of  men  by  our  liberality, 
and  thereby  emblazon  our  names  ;  but  because 
€rod  has  commanded    it,  and  to  diffuse  human 


happiness.  Then  I  think  we  write  mercy  on  the 
taf>le  of  our  hearts,  and  comply  with  the  very  spirit 
©f  the  direction  contained  in  my  text. 

II.  I  am  a  Httlp  to  enlarge  on,  and  explam,  the 
rewards  promised  in  my  text. 

1.  The  first  reward  promised  is  length  of  days 
or  long  hfe.  I  do  not  presume  God  has  bound 
himself  by  promise,  that  the  man  who  is  obedient 
in  remembering  the  divine  law,  and  keeping  the 
commandments  of  his  God  in  his  heart,  shaU  cer- 
feinly  live  to  a  very  advanced  age,  the  contrary 
of  which  we  often  find  turn  out  to  be  the  fact. 
But  I  presume  we  are  fairly  to  understand  the 
sacred  writer  as  teaching  that  the  native  tendency 
of  obedience,  and  keeping  the  commandments  of 
God,  is  to  prolong  life  and  will  do  so,  unless  di- 
vine providence  sees  proper,  for  his  own  inscruta- 
ble reasons,. to  order  it  otherwise.  And  will  not  this 
sentiment  well  stand  the  test  of  sober  reason  a*nd 
experience  ?  Do  not  half  the  human  family  shortea 
their  days,  and  fall  victims  to  an  untimely  death ; 
"  Through  surfeiting  and  drunkenness,  chamber- 
ing, and  wantonness,"  intemperance  and  de- 
bauchery ?  See  the  drunkard  wasting  his  vitals, 
destroying  his  health,  and  wrecking  his  constitu 
tion  by  the  inflammatory  draught ;  see  the  glut- 
tonous man  overloading  his  stomach  by  his  enor- 
mous meals  ;  how  does  he  oppress  nature,  and  put 
it  to  the  expence  of  a  fever  and  a  vomit,  in  order 
to  discharge  the  unwieldy  and  offensive  load*? 
Does  not  every  man  of  common  sense  know  that 
these  things  must  iirjure  the  constitution  and  im- 
pair the     health  ?    Nature   will  not  long  suffer 


1Q9 

these  things  without  retaliation.  Violence  is  seldom 
done  to  nature's  laws  but  what  the  guilty  of- 
fenders are  the  miserable  sufferers  in  the  end,  nor 
can  it  be  reasonably  expected  it  should  be  othel* 
wise. 

See  that  man  of  irascible  passions,  even  in  th<j 
very  prime  of  Kfc^  m  full,  high,  and  unimpaired 
health,  rush,  impetuously  rush,  into  the  cold  and 
icy  arms  of  deathv,  impelled  by  the  hell-sprung 
principles  of  Vengeance  and  ambition.  What  else 
instigates  and  urges  on  the  bloody  duellist?  NoWj, 
had  this  man  possessed  the  happy,  the  gentle  and 
engaging  spirit  of  the  gospel,  might  he  not  have 
lived  as  long  as  you  and  I,  and  other  men?  See 
how  lifeless  he  lies  !  See  how  ghastly  his  looks  ! 
Ah  guilty  wretch !  See  how  ferocious,  how  dis- 
composed his  features  are  !  Rage  and  outrage  and 
vengeance  are  depicted  on  his  lifeless  visage. 
Ah  the  manifest  reason  is  that  these  are  the  gnilty 
passions  which  were  regent  in  his  breast  at  the 
moment  his  sullen  and  reluctant  spirit  took  its 
flight,  and  so  the  features  settled.  See  the  men 
and  women  addicted  to  impurity^  pining  away  un- 
der the  most  loathsome  of  all  diseases,  self  con- 
tracted ,  and  the  fruit  of  their  guilty  amours.  Ko  w, 
might  not  these  men  and  women  have  lived  as 
long  as  others,  had  their  principles  and  practices 
been  strictly  pure.  Have  they  not  procured  their  own 
dissolution,  by  their  in'cgular  indulgences  ?  Arc 
they  not  fairly  chargeable  with  a  species  of  suicide? 
Kow,  sit^,  the  men  who  forget  not  God^s  laW, 
but  keep  his  commandments  in  their  hearts, 
certainly  escape   all   these  things   which    sV/eep 

Voii.  II.  J. 


lit) 

xlown  so  many  of  the  human  family  to  an  untimely 
grave.  Will  not  every  tolerably  informed  physi- 
cian tell  you  that  temperance,  and  a  due  regimen 
of  the  passions  is  essential  to  good  health  and 
longevity  ?  For  my  own  part  I  most  decidedly  be- 
lieve, that  due  temperance  and  moderate  industry 
are  the  two  best  physicians  in  the  world,  and  that 
if  we  would  sufficiently  employ  these  two,  we 
should  seldom  need  to  apply  to  any  other.  Now, 
theman  who  keeps  God's  commandments  exercis- 
es temperance,  for  God's  law  condemns  all  in- 
temperance. No  man  can  be  a  pious,  godly  man^ 
and  at  the  same  time  be  intemperate.  Piety  and*^ 
godliness  include  love  to  God  and  love  to  man^ 
strict  justice,  and  at  the  same  time  sobriety  and 
strict  self  regimen. 

2.  The  next  thing  promised  in  my  text  as  the 
liappy  result  of  keeping  the  commandments  of  God 
is,  **  Peace  ;"  "  Peace  shall  they  add  to  thee."  I 
presume  the  peace  mentioned  in  my  text  means 
principally,  though  not  exclusively,  peace  of  con- 
,s:ience,  peace  in  our  own  minds  ;  and  brethren^ 
is  not  this  a  great  matter?  If  a  man  could  com- 
mand the  wealth  of  both  the  Indies  and  was  hon- 
ored by  the  world,  what  would  he  be  even  then, 
but  a  splendid  wretch,  if  an  eternal  war  existed  in 
'his  own  bosom,  and  if  he  had  not  peace  in  his  own 
mind  ?  Do  net  our  happiness  and  enjoyments  de- 
pend very  much  on  the  peace  of  our  minds  ?  And 
is  there  any  thing  in  the  universe  wliich  can  be  an 
ad^^ouatf  substitute  for  this  great  and  invaluable 
blessing  ? 

That  not  forgettmg  the  law  of  God,  and  thjft 


Ill 

keeping  his  commandments  in  our  hearts,  is  thfe 
way  best  to  prom jte  peace  of  mind,  will  admit  of 
no  doubt.  Certamly  to  be  at  peace  with  our  God 
is  the  fair  and  ready  way  to  be  at  peace  with  our- 
selves. How  can  that  man  be  reasonably  suppos- 
ed to  have  any  true  aiKl  solid  peace  in  his  own  mind 
WMo  is  eternally  at  war  with  heaven  ?  Peace  with 
Gjd  is  essential  to  peace  in  our  own  bosoms, 
Aud  with  this  accord  perfectly  the  sacred  records  ; 
Isaiah,  xlviii,  22;  ^'  There  is  no  peace  saith  the 
Lord  to  the  wicked.''  But  to  have  a  hum ole 
hope  that  our  sins  are  pardoned,  and  God  recon- 
eiledto  our  souls,  is  the  very  way  to  have  peace, 
substantial  peace,  in  our  own  hearts  ;  Psalm,  cxix^ 
165  ;  ''  Great  peace  have  they  who  love  thy  law 
and  nothing  shall  offend  them."  Conscious  recti- 
tude is  a  most  charming  thing  ;  when  the  humble 
believer  can  look  at  his  own  conduct  from  day  to 
day  and  say,  that  by  the  grace  of  God  he  has  been 
^lablcd  to  maintain  it  unblam  able  and  without 
rebuke,  it  affords  him  substantial  peace  ;  indeed 
he  is  happier  than  a  king.  But  keeping  the  com  • 
mandments  of  God  is  the  ready  way  also  to  have 
peace  with  others  ;  such  a  man  gives  not  provoca- 
tion or  offence  to  others  ;  neither  does  he  conduct 
in  such  manner  as  is  calculated  to  stir  up  strife  and 
contention.  Now,  sirs,  this  careful,  guarded, 
iino!Yending  conduct  goes  greatly  to  keep  down 
strife  and  contention,  and  is  one  of  the  things 
which  make  greatly  for  peace,  and  which  we  are 
commanded  by  the  apostle  to  follow  ;  Rom.  xiv, 
19 ;  *^  L^t  us  therefore  follow  after  the  things  which 
make  for  peace,  and  things  whereby  one  may 


112 

edify  another.*^    When  such  a  man  receives  inju- 
rious treatment  from  wicked  and  unreflecting  men^ 
he  is  not  bitter  and  forward  in  his  rcsentmentSj 
but  passive,  good  natured,  and  forgiving,  haviiiig 
ah'eady  made  his  calculations  for  the  strong  pro- 
babihty  of  meeting  with  ill  treatment^  at  least  on 
some  occasions,  from   tlKJ  men   of  a  wicked  and 
uogofily  world.    Having  thus  made  his  calculations 
to  meet  with  such  things,  when  they  befal him, they 
do  not  take  him  at  unawares,  and  he  is  still  ready 
to  act  with  coolness  and  deliberation  ;  and  he  far- 
ther well  remembers  the  opinion  of  the  wise  man> 
*^  That  a  soft  answer  turneth  away  wrath  ;"  Prov, 
XV,  1  ;    and  that  a   '^  Soft  answer  breaketh  the 
bone  ;"  Prov.  xxv,    15.     He  is  not  hasty  in  his 
spirit  to  be  angry,  well  recollecting  that  "  anger 
resteth  in  the  bosom  of  fools  ;  Prov.  vii,  9  ;    "Be 
not  hasty  in  thy  spirit  to  be  angry,  for  anger  rest- 
eth in  the  bosom  of  fools." 

3.  The  finisliing  stroke  of  the  reward  promised 
in  my  text  is,  that  those  who  let  not  mercy  and 
truth  forsake  them  but  bind  them  about  their  necks, 
and  write  them  on  the  tablesof  their  hearts,  shall 
find  favour  and  good  understanding  in  the  sight  of 
God  and  man.  That  keeping  the  commandments 
of  God,  being  holy  and  righteous,  is  the  ready  way 
to  find  favour  with  God,  we  have  no  doubt ;  Prov. 
viii,  17  ;  "  I  love  them  that  love  me."  We  do  not 
mean  by  this  observation  to  be  understood  as  dis- 
claiming the  atonmg  merit  of  Jesus  Clu-ist,  in  the 
great  article  of  justification  and  acceptance  with 
God.  This  doctrine  we  view  as  the  great  founda- 
tion stoue  which  God  has  laid  in  Zioa  ;  and  Qp 


m 


11^ 

which  believing  sinners  must  build  the  fabric  of 
their  immortal  hopes.  But  is  it  not  the  command- 
ment of  God  that  we  believe  on  the  name  of  his' 
son  Jesus  Ciirist  ?  "  For  this  is  the  commandment 
of  God,  that  ye  believe  on  the  name  of  his  sou 
Jesus  Christ  and  love  one  another  ;"  I  John,  iii, 
23. 

And  does  not  the  apostle  John  pronounce  a 
blessing  most  expressly  on  those  who  do  his  com- 
mandments ?  Rev.  xxii,  17  ;  ''  Blessed  are  they 
that  do  his  commandments,  that  they  may  have 
right  to  the  tree  of  life,"  &c.  How  far  this  favov 
shall  be  shown  them  in  the  present  life  so  as  to  be 
manifest  to  their  fellow  men,  is  a  separate  ques- 
tion. But  certain  it  is  beyond  all  controversy, 
that  God  will  lead  them  through  this  world  in  that 
way  his  infinite  wisdom  sees  best  for  them,  and 
in  the  end  will  receive  them  to  the  habitations  of 
eternal  glory. 

That  the  exercise  of  mercy  and  truth  is  as  cer 
tainly  the  way  to  conciliate  the  favor  of  men,  I  pre- 
s\x\m  there  is  full  as  little  dou!)t.  When  a  man 
manifestly  abounds  in  all  the  kind,  tender,  and 
social  affections  ;  when  he  is  generous  and  com- 
passionate to  the  needy  and  sutfering,  sympathises 
with  those  m  deep  distress,  and  is  strictly  just  to 
all,,  is  he  not  the  darling  of  societj^,  and  highly 
esteemed  by  all  the  well  thinking  part  of  the 
community  ?  This,  I  presume,  is  at  once  conced- 
ed by  all  the  fair  and  candid,  and  the  concession 
is  predicated  manifestly  on  the  face  of  universal 
fact.  When  a  man's  reputation  is  fairly  establish- 
'e:d    for  truth  and  integrity,    when   it  is  clearly 

it. 


114 

uscertained,  that  bis  word  may  be  ^SbMy  beFiev^^cl 
and  his  promises  relied  on,  does  it  not  give  him  a- 
standing  with  his  acquaintances,  which  is  not  gen- 
erally obtained  by  faithless  and  prevaricating 
men  ?  Is  not  such  a  man  the  one  who  will 
generally  be  confided  in  and  pass  well  with  so- 
ciety ?  Is  he  not  generally  esteemed  the  man  of 
real  and  substantial  worth  ?  Whatever  arts  of 
low  and  selfish  cunning,  chicanery,  and  intrigue 
a  man  may  possess, yet  1- presume  he  is  never  es- 
teemed by  society  a  man  of  sterling  worth,  unless 
he  be  known  to  be  a  nian  of  fair  dealing  and  rigid 
truth.  This  latter  is  the  man  who  will  pass  cur- 
rent in  society,  in  every  country^  and  in  every 
age. 

1.  Learn  from  this  subject  that  true  and  genu- 
ine religion  does  not  consist  in  rites  and  forms, 
and  external  acts  of  worship  offered  to  the  deity, 
without  a  good  life.  W^  must  remember  God's 
law,  we  must  keep  his  commandments,  and  exer- 
cise mercy  and  truth,  if  we  would  approve  our. 
selves  to  God  and  man.  The  very  essence  of  true 
and  genuine  religion  is  love  to  God  and  our  fellow 
men;  but  to  satisfy  a  fair  and  candid  enquirer  of 
the  sincerity  and  real  genuineness  of  this  love 
v^hereitis  professed,  there  must  be  a  correspond- 
ing life,  a  life  conformable  in  some  good  degree  to 
the  holy  requirements  of  the  divine  law.  A-nd 
without  this  corresponding  and  regular  life  the 
evidence  never  can  be  satisfactory  to  any  candid 
and  impartial  enquirer  that  the  love  is  sincere,  if 
we  judge  according  to  the  scriptures,  and  there  is 
certainly  no  other  safe  ground  on  which  to  judge; 


4 


iu 

John,  XIV,  15 ;  "If  ye  love  me  keep  my  com* 
mandments;''  John,  xv,  14 ;  '' Ye  are  my  friends 
if  ye  do  whatsoever  I  coiiiraaiid  you  ;"  I  John^iii, 
7,  8  ;  "  Little  children,  letno  man  deceive  you;^ 
he  that  doeth  righteousness  is  righteous,  even  as 
he  is  righteous  He  that  committeth  sin  is  of  the 
devil  ;"  I  John,  v,  3  ;  *^  ]^or  this,  is  the  love  of 
God  that  we  keep  his  commandments,  and  thatr 
his  commandments  are  not  grievous."'^  Thus  is  it 
manifest  from  the  sacred  records,  that  no  evidence 
can  prove  to  the  satisfaction  of  our  rniiuls,.  if  they 
are  well  informed  and  view  the  subject  right,  that 
professions  of  love  to  Gx)d  are  genuine  and  sincere, 
short  of  keeping  the  commandments  of  God.  Let 
us  all  then,  dear  brethren,  who  profess  the  hol^ 
religion  of  the  redeemer,  be  careful  to  maintain 
good  works ;  so  shall  we  prove  our  love  sincere  ac- 
eording  to  the  teachings  of  the  blessed  saviour,  so 
shall  W'e  do  good  to  the  world  of  mankind,  for 
"These  thingSj^are  good  and  profitable  to  men;*^ 
Titus,  iii,  8. 

2.  Learn  from;  this  subject,  that  whatever  regu- 
larity  of  conduct  we  may  manifest  before  the  w^orld  ; 
yet  are  we  not  possessed  of  true  religion  unless 
our  obedience  and  good  conduct  proceed  from  a 
heart  right  with  God.  This  lies  at  the  very  foun^ 
dation  of  all  real  and  genuine  religion.  We  are 
required  in  my  text,  be  it  recollected,  to  keep  the 
commandments  of  God  in  our  hearts,  and  to  w^rite 
uaercyand  truth  on  the  table  of  our  hearts.  These 
directions  plainly  show  how  much  the  heart  is  ac- 
counted of  m  the  sight  of  God,  And  the  sacred 
scriptures-  require,  to  tii«  same  amomit  elsewhere!^ 


lie 

Prov,  xxiii,  26*^  *^*My  son,  give  me  thine  hearf 
A  sacred  writer  says  elsewhere;  *'Thcn  shall, 
they  seek  me  and  find  me,  when  they  shall  search 
for  me  with  all  the  heart."  Thus  we  find,  God  ex- 
pressly requires  and  calls  for  the  heart  in  his  ser- 
vice, and  without  this,  God  never  was  pleased  ; 
neither  ever  will  be.  On  this  you  may  rely  with 
infallihle  certainty.       •  ■,  v. 

3.  Learn  the  great  and  prevailing  reason  why 
so  many  professors  of  religion  reap  none  of  its 
comforts.  The  great  reason  is  their  hearts  are  not 
in  the  matter.  We  are  not  to  expect  any  thing  or 
pursuit  to  make  us  happy,  unless  the  heart  is  in  it. 
Such  an  expectation  is  weak  and  puerile  ;  it  has- 
never  been  realized,  and  it  never  will,  and  every 
man  of  tolerable  understanding  knows  it,  and  it 
is  contrary  to  all  human  experience,  that  ever  we 
should  be  happy  m  those  pursuits  where  the  heart 
is  not.  The  heart  is  almost  all  in  all,  in  pursuits 
of  idmost  every  kind  ;  and  religion  above  all  thmgs^ 
will  not  do  without  it.  Hear,  my  friends,  and  be 
convinced,  that  without  the  heart,  in  the  sacred 
thing  we  call  religion,  you  never  will  succeed. 
Why,  sirs,  recollect  that  if  you  put  two  boys  to 
reading  dead  languages,  say  Latin  and  Greek,  one 
of  whom  has  his  heart  in  the  business,  and  the 
other  feels  his  heart  directly  opposed  to  it ;  the  one 
whose  heart  is  delighted  with  it,  will  double  the 
other,  ai)d  in  fact  more  than  double  him,  suppose 
all  other  things  to  be  equal.  So  much  does  it  aid 
every  pursuit,  to  have  the  heart  engaged  in  it. 
Surely,  then,  we  never  ought  to  attempt  the  dis^^ 
charge  of  religious  duties  without  the  heart. 


IIT 

4  Learn  that  those  who  are  truly  religious,  and 
keep  God'slaw  in  their  liearts,  have  made  the  wisest 
as  well  as  the  safest,  choice.  A  life  of  temperance 
and  holiness,  is  usually  a  life  of  pi-oportionable 
health  and  happiness.  So  true  is  the  declaration  of 
^  sacred  writer;  ^'That  wisdom's  ways  are 
ways  of  pleasantness,  and  all  her  paths  are  paths- 
of  peace  ;  Prov.  iii,  17.  And  permit  mc  here  to 
ask  ;  what  does  the  debauchee,  the  man  of  viciou& 
life  and  practice  make,  by  all  his  sinful  courses  ? 
The  fair  and  rational  answer  must  be,  wretched- 
ness and  misery  in  this  life,  and  the  displeasure  of 
God,  and  eternal  ruin,  in  that  which  is  to  come^ 
*^ Who  hath  woe  ?  Who  hath  sorrow  ?  Who  hatU 
contentions  ?  Who  hath  babbling  ?  Who  hath 
wounds  without  cause  ?  Who  hath  redness  of  eyes  ? 
They  that  tarry  long  at  the  wine.  They  that  go  to 
$cek  mixed  wine.  Look  not  thou  upon  the  wincjj 
when  it  is  red,  when  it  givethits  colour  in  the  cup. 
At  the  last  it  biteth  like  a  serpent  and  stingeth  like- 
an  adder." 

5.  Learn  fr®m  this  subject,  that  the  opinion.^ 
that  all  the  rewards  of  a  religious  life,  lie  beyonll 
the  grave,  is  an  extremely  dangerous  one,  as  it  is 
calculated  to  favour  procrastination,  which  general  • 
ly  ruins  the  soiil.  While  careless  sinners  draw  the 
conclusion,  that  no  reward  is  attached  to  a  religious 
life  in  this  world,  and  that  all  its  rewards  respect 
the  world  beyond  the  grave  ;  they  wdl  be  disposed 
to  put  off  the  matter  of  seeking  religion  ;  the 
prol»able  consequence  of  which  is,  that  they  wilt 
lose  their  souls.  The  strong  and  rational  proba- 
bility is  that  death  will   surprise  them  into  thi? 


i 

I 

oilier   world    without  the   least    opportuiuty   at' 
making  their  peace  ;   and  then  eternal  ruin  must' 
ensue.     Let  us  guard  against  this  fatal  mistake  ;        \ 
"Let  us  seek  the  Lord  while  he  is  to  be  found,  let"       ' 
us  call  upon  him  while  he  is  near.     Let  the  wick- 
ed forsake  his  way,  and  the  unrighteous  man  his 
thought,  and  let  him  return  to  the  Lord,  who  will         • 
have  mercy  upon  him,  and  to  our  God,  who  wW       i 
abundantly  pardon  •"  Isaiah  Iv,  6,  7. 


i 


m%m  ^^^% 


THE  AI^XIOUS  sinner's  EARNEST  ENaVIRY  POR 
SALVATION. 


acts,  11,  ar,  sa. 

^^Now  when  they  heard  this,  they  loere  pierced 
in  their  heart,  and  said  unto  Peter  and  to  the 
■rest  of  the  apostles,  men  and  brethren,  what 
■shall  we  do  ?  Then  Peter  said  unto  them,  re- 
pent, and  be  baptized  every  one  of  you,  in  the 
name  of  Jesus  Christ,  for  the  remission  of 
sins,  and  ye  shall  receive  the  gift  of  the  HoUj 

■most:' 

THE  connection  of  these  words  is  this.  The 
apostles  of  our  Lord  continuing  in  the  city  of  Je- 
rusalem, after  the  ascension  of  the  redeemer,  untfll^ 
the  day  of  pentecost  was  fully  come ;  the  time  ap- 
;pointed  in  the  divine  mind,  to  endow  them  with 
-power  from  on  high,  there  came  suddenly  a 
^sotind  from  heaven  as  of  a  rushing,  mighty  wind, 
and  filled  the  house  where  they  were  sitting.  And 
there  appeared  unto  them  cloven  tongues,  like  as 
of  fire,  and  sat  on  each  of  them,  arjd  they  were 
filled  with  the  Holy  Ghost,  and  began  to  speak  with 
other  tongues  as  the  spirit  gave  them  utterance. 
And  there  were  at  that  time  Jews,  devout  men 
from  every  nation  under  heaven,  dwelling  at  Je- 
rusalem, and  they  heard  the  apostles  every  map; 


12©  ' 

hi  his  own  tongue  wherein  he  was  born ;  verse  6^— 11 ; 
verse  12  ;  "  And  they  were  all  amazed,  and  were 
in  doubt,  saying  one  to  another,  what  meiineth 
this?  Others  mocking  said,  these  men  are  fdled 
with  new  wine.  These,  I  suppose,  were  the  native 
Jews  of  Jerusalem,  who  understood  none  other 
language  than  the  Hebrew,  and  to  whom  all  these 
-strange  languages  appeared  like  jargon.  Peter 
makes  a  very  ingenious  and  able  defence  against 
this  foolish  and  infatuated  charge.  He  alleges  in 
this  defence  the  charge  was  not  reasonable,  for 
even  drinking  men  were  not  generally  drunk  at  bo 
early  an  hour  of  the  day,  for  it  was  then  only  the 
third  hour,  that  is,  our  nine  o'clock.  And  he  goes 
«n  to  show  that  all  this  extraorditiai-y  appearance 
#lis  a  literal  fulfilment  of  an  ancient  prophecy  by 
J'oel,  and  that  Jesus  of  Nazareth  was  the  true 
Messiah,  whom  with  wicked  hands  they  had  cru- 
cified and  slain.  And  he  concludes  his  defence 
by  telling  them  that  they  ought  to  know  assuredly^ 
that  Grod  had  made  this  same  Jesus,  whom  they 
had  crucified  and  slain,  both  Lord  and  Christ, 
Consult  the  chapter  at  lei«;ure  from  the  14th  to  the 
36th  verse  inclusive.  On  hearing  this,  they  were 
in  the  language  of  tny  text,  pierced  in  the  heart, 
and  said  unto  Peter  and  the  rest  Of  the  a^osttes 
*-^  Men  and  brethren  what  shall  we  do  ?" 

It  appears,  then,  that  conviction  now  seized  the 
hearts  of  these  bloody  Jews,  who  Md  cfiicified  the 
Lord  of  life  and  glory. .  The  spirit  of  God  accom- 
panied the  preaching  of  Peter,  and  it  was  made 
lifV-  and  spirit  to  their  souls.  When  the  spirit  of 
€rod  accompanies  the  preaching  of  liis  word,  then 


121 


^t  is  powerful  to  the  awakersing  and  conviction  of 
sinners,  and  i-.cver  till  then.  O  liiatmy  God  would 
instruct  me  to  discretion,  and  teach  me  wliut  to 
say  on  the  present  occasion,  which  might  he  oless- 
cd  to  the  »iroduction  oi  the  same  powerful  effect  on 
your  minds,  that  was  produced  on  Lhe  minds  of 
Peter's  liearers,  by  his  rational,  pathetic  and  ear- 
nest address.     I  propose  to  show  ; 

I.  What  ought  to  produce  the  same  compunc- 
tion in  vour  minds  which  Peter's  .hearers  felt, 

II.  T  will  describe  a  little,  the  v^iews  and  feelings 
of  the  mind  in  such  a  situation  as  these  heai-ers  of 
Peter  were  in,  wdien  they  cried  out  as  in  my  text, 
"men  and  brethren,  what  shall  we  do  r'^ 

III.  I  shall  attempt  to  show  wjmt  s"ch  enligh- 
tened and  convinced  sinners  ought  to  do,  and 
what  they  must  do,  or  be  lost.  And  then  close 
with  a  few  inierences  and  application. 

I.  I  am  to  show  what  ought  to  produce  the  Fame 
kind  of  compunction  in  your  minds  which  Peter's 
hearers  felt. 

And  here  let  me  say  in  one  word,  your  sins. 
You,  as  well  as  they,  are  sinners.  You  never 
crucified  the  Lord  of  life  and  glory  as  they  did  ; 
neillier  did  you  ever  nail  him  t©  the  tree.  Of  this 
you  never  had  the  opporiunity  ;  and  therefore,  vou 
could  not  do  it.  But  have  you  not  spurned  diis 
dear  saviour?  Have  you  not  set  at  nought,  and 
sold  him  ?  Have  you  not  repeatedly  declared,  by 
turning  your  backs  on  his  sacred  ordinances,  iVom 
time  to  time,  that  he  should  not  reign  over  you. 
Then  you  areas  guilty  as  they,  and 'oaght  to  feel 
such  compunction  as  they  ielt.  Are  there  not  a 
Vol.  II.  K. 


thousand  proofs  of  this  amongst  sinners  ?  And  the 
loudest  testimony  borne  by  their  conduct,  that  they 
are  enemies  in  heart  to  the  blessed  Lord  and  Sa- 
viour Jesus  Christ.  What  says  the  profanity  of 
numbers  of  you  ?  Is  it  not  a  loud  and  awful  declar- 
ation that  your  hearts  are  enmity,  direct  enmity 
itself,  against  your  God  ?  How  else  are  we  to  ac- 
count for  such  oaths,  and  such  direct  attacks  on 
the  almighty  himself  There  is  no  other  principle 
on  which  it  can  be  done.  Profane  language  is 
the  mere  ebullition  of  the  enmity  of  the  sinner's 
heart.  Then,  profane  man,  if  you  consider  the 
matter  well,  will  you  not  stand  convinced  that 
you  as  well  as  Peter's  hearers  have  much  ground 
for  compunction  ?  What  says  the  mispence  of  the 
sacred  sabbath  of  the  Lord  ?  Does  not  this  ar- 
g«tr  avbj[iart  not  right  with  God.  If  we  love  the 
^ord,  will  we  not  be  disposed  to  keep  his  com- 
itjandments  ?  ^'  For  this  is  the  love  of  God  that 
we  keep  his  commandments,  and  that  his  com- 
inandments  are  not  grievious  ;"  but  is  not  the 
commandment  of  God  express,  that  we  shall 
remember  the  sabbath  day,  to  keep  it  holy  ?  Now, 
sirs,  how  can  we  be  holy  men  vvithout  a  disposi- 
tion to  keep  the  sabbath  holy  ?  It  appears  to  me 
as  one  of  the  most  extraordinary  things,  that  any 
man  who  makes  any  claims  to  religion,  should  set 
himself  in  opposition  to  the  sanctification  of  the 
sabbath  ;  or  try  to  show  that  the  fourth  command- 
ment of  the  decalogue  is  not  as  binding  as  any 
other  precept  of  the  same.  It  appears  to  me  that 
to  the  truly  godly  man  the  sabbath  is  the  dehght. 
He  esteems  it  holy  and  honorable.     It  meets  the 


ardent  wish  of  his  heart.  And  I  think  we  may 
take  it  for  granted,  we  may  view  him  as  an  ene- 
my in  heart  to  God,  who  is  entirely  opposed  to 
the  sanctification  of  the  sabbath.  What  says  the 
inispence  of  time  with  respect  to  many  others,  and 
their  entire  neglect  of  the  great  duties  of  religion  ? 
How  many  amongst  us,  my  friends,  are  destroying 
the  precious  jewel,  time  ?  How  are  we  suffering 
it  to  run  to  waste  ?  My  friend,  how  old  art  thou  ? 
Thirty,  forty,  or  fifty  years.  What  hast  thou 
done  in  thece  years  ?  Hast  thou  secured  an  interest 
in  the  divine  favor  ?  Hast  thou  made  thy  peace 
with  God  ?  Hast  thou  secured  thine  eternal  well- 
being  ?  Must  not  many  put  a  negative  on  all  these 
questions  ?  Then,  my  friend,  have  you  not  ground 
for  compunction?  Or  can  you  misimprove  the 
ipost  precious  opportunities  and  incur  no  guilt  ? 
Can  you  squander  away  jewels,  and  be  blameless?  ^ 
IS'ay,  more,  have  not  many  of  you  not  only  mis-  ^ 
improved  the  golden  opportunities  which  an  in- 
dulgent providence  hath  thrown  in  your  way,  but 
have  you  not  employed  this  precious  thing  to  the 
worst  and  most  pernicious  of  purposes,  promoting 
sin  and  transgression  in  corrupting  others,  and 
drawing  them  into  the  way  of  transgressors  which 
is  hard  ?  Brethren,  review  your  conduct,  and  an- 
swer conscientiously.  If  your  conscience  brings 
the  charge  against  you,  have  you  no  ground  oP 
compunction  ?  And  might  you  not  well  exclaim 
with  Peter's  hearers,  "  What  shall  I  do  to  be 
saved  ?"  What  says  the  malignant,  defamatory 
tongue  of  many,  who  delight  in  reproachmg 
fheir  neighboars  ?    Is  not  there  great  ground  oi 


124 

compunction?  The  good  man  delights  in  the 
weijare  of  his  fellow  -mcn^  and  the  happiness  of 
his  iViends  is  happiness  to-him.  Cur  any  thing  be 
a  piuiiier  nvark  of  a  wicked  and  depraved  !\eart5 
than  a  manifest  disposition  to  injnre  the  character 
and  lower  the  standing  of  om*  ieilow  men?  Cer- 
tainly, then,  those  an  iongst  us  to  whom  these  re- 
marks apply  have  no  small  ground  of  compunc- 
ti(;n  as  well  as  Peter's  hearers.  What  sjiys  the 
attachment  of  many  to  levity  and  dissipation,  and 
that  attachment  too  often  found  even  m  the  hoary 
head,  and  the  decline  of  life.  Ought  not  years  to 
teach  wisdom  and  the  hoary  head  to  be  always 
found  !M  the  way  of  Well  doing  ?  How  very  un- 
seemly and  improper  for  a  grandfather,  an(>  some- 
times a  grcatgranfUafcher,  to  be  seen  indulging  in 
all  the  tricks  and  levity  and  freakishness  of  a  boy. 
Have  not  such  ample  reason  to  be  pierced  in  the 
heart  at  the  recollection  of  their  exceptionable  and 
wicked  conduct,  and  to  exclaim  with  Peter's  hear- 
ers, ''  Men  and  brethren,  what  shall  we  do?'* 
What  says  the  inattention  of  many  to  the  worship 
of  God  .-  How  is  this  sacred,  this  rational  duty 
neglected  by  a  great  proportion  of  the  human  race? 
O  how  many  are  there  in  every  part  of  oui'  coun- 
try living  in  the  neglect  of  God's  holy  worship  ! 
How  is  God's  house  and  service  neglected  ?  How 
many  amongst  us  whom  we  scarcely  ever  see  in 
a  worshipping  asseml»ly,  'nit  who,  when  oUier 
people  are  humbly  and  devoutly  attempting  to 
honor  God  by  waiting  on  him  devoutly  in  his  sanc- 
.  tuary,  are  strolling  through  the  Countj-y,  paying 
unnecessary  visits,  or   peradventure,  engaging  iti 


scenes  of  riofc  and  debauch  ?  Have  not  these 
great  ground  of  alarm  ?  Are  they  not  directly  vi- 
olating the  laws  of  the  Almighty,  and  drawing 
down  the  divme  vengeance  on  their  own  devoted 
and  careless  heads  ?  May  net  they  with  much 
propriety  exclaim  as  in  my  text,  ^^  Men  and  bre- 
thren,  what  shall  we  do  ?"  How  many  amongst 
us  are  living  in  the  entire  neglect  of  family  devo- 
tion ?  Are  they  not  living  then  in  the  neglect  of 
an  important  duty,  and  therefore  offending  God  ? 
Have  they  not  ground  of  compunction  as  well  as 
Peter's  hearers  ?  Do  you  ask  me  if  there  is  any 
direct  commandment  for  family  prayer  ?  I  an- 
swer, the  thing  is  manifestly  required  by  fair 
implication  in  the  word  of  God,  and  therefore  is 
as  binding  as  tht>ugh  there  were  the  most  direct 
commanjdment.  See  to  this  point,  Jeremiah,  x.^ 
25 ;  ''  Pour  out  thy  fury,  O  Lord,  upon  the  hea- 
then that  know  thee  not,  and  upon  the  families 
that  call  not  upon  thy  name."  Now,  sirs,  permit 
me  to  ask,  if  the  fury  of  the  Lord  is  to  be  poured 
out  upon  the  families  that  do  not  call  upon  the  name 
of  the  Lord,  if  this  is  not  equal  to  the  most  positive 
declaration  that  families  ought  to  call  upon  that 
name?  How  much  is  closet  devotion  neglected 
amongst  us?  With  regard  to  a  direct  and  posi- 
tive commandment  for  this  particular  duty,  there 
certainly  cannot  be  tlic  least  doubt  ;  Mat,  vi,  G ; 
'^.But  thou,  when  thou  pa^st,  cnier  into  thy 
closet,  and  when  thou  hast^Hi[t  thy  door  about 
Ihce,  pray  to  thy  father  vvb^^^i  secret^  and  thy 
Aither  who  sacth  in  secret  ^Bpreward  thee  cpcn- 
lyj'    What  say  the  many  backsliders  amongst  us' 


126 

who  once  had  some  hopeful  appearance  of  relief  ion 
but  have  now  exchanged  that  appearance  i'cr  the 
spirit  of  the  world  ?  Does  not  this  plairdy  show 
that  the  heart  is  not  right  with  God,  and  that  we 
h|^  great  ground  for  compunction  and  regret,  and 
time  w^e  have  suiiicient  reason  to  exclaim  witli  Pe- 
ter's hearers/' Men  and  brethren,  what  shullwc  do? 

II.  I  am  to  describe  the  views,  feelings,  and  ex- 
ercises of  the  human  mind  in  such  a  situation  as 
these  hearers  of  Petci"  were  in,  wlien  they  ex- 
claimed as  in  my  text,  "  Men  and  brethren,  what 
shall  we  do  r" 

1.  One  view  the  human  mind  has  of  itself  in 
such  as  ituation  is,  that  it  is  a  poor,  condemned,  and 
sinful  creature  ;  condcmncf'  Justly  too  for  the 
dreadful  and  aggravated  violation  of  God's  righte- 
ous and  equitable  laws.  The  sinner  in  such  a 
situation  feels  that  it  would  be  just  and  righteous 
in  Ahnighty  God  to  cut  him  off  in  sin  and  appoint 
him  his  portion  with  hypocrites  and  unbelievers. 
Another  view  the  sinner  has  of  himself  is,  that  he 
is  in  a  most  miserable  and  helpless  situation,  that 
nothing  without  relief  from  his  pitiable  and  de- 
plorable condition  can  make  him  happy.  If  you 
give  him  wealth,  honor,  rai-l^,  or  elevated  station, 
still  he  cannot  be  ha})ny  or  enjoy  himself  without 
deliverance  from  his  present  deplorable  condition. 
He  sees  and  feels,  tlvat  without  the  special  grace 
of  God  he  is  unrioii^Arever,  and  realises  that  so- 
lemn and  most  si gnlBtnt  question  of  our  blessed 
Lord,  "  What  is  a|||flbrohted  if  he  shall  gain  the 
whole  world  and  losWis  own  soul  ?  Or  what  shall 
a  man  give  in  exchange  for  his  soul?'-'  Mat.  xvi> 


12T 

26.  Another  tiling  the  soul  sees  iind  feels  when 
in  ihis  situation  is,  thuthc  is  helpless,  ;iimI  impotent 
as  he  is  guilty,  and  liable  ever^  moment  to  sink  to 
everlasting  ruin  ;  that  he  cannot  save  liim-c^lf, 
hf  any  exercises  or  exertions  of  his  ow  n.  Sii-ictly 
dbes  he  realise  in  his  present  deplorable  condition, 
anH  most  sensibly  does  lie  leel,  all  t[)e  force  of  that 
deelaration  of  our  hlesi^l  Lord;  John,  nv,  5; 
^*  For  without  me  ye  can  do  nothing.'^  O  how 
sensii)ly  does  he  feel  his  impcicncy,  an()  how 
morti fyingly  too!  O  how  sensibly  (iocs  the  sinner 
feel  [>is  l!id>irity  to  sinU  down  to  hell  ut  any  moment 
an  angry  G>.d  may  sec  propc]' !  No  marvel  tfien 
if  like  Peter's  hearers,  he  cry  wit'i  utmost  anxiety 
'*  Men  and  brethren,  what  shall  ue  <!o  ."  Ano- 
ther thing  he  feels  -n  this  situation  is  great  anxiety 
for  kdivenince  from  Ins  painful  and  unpleasant 
feelings.  It  is  an  unpleasant  situation  for  a  ration- 
al creature  to  be  in,  to  see  liimself  exposed,  and 
justly,  to  the  vengeance  of  the  mast  hig'i  God,  and 
fearful  df  the  divine  v»^rath  overtaking  him  every 
moment.  The  soul  under  these  circumstances  is 
wont  to  cr}  for  deliverance.  And  thus  it  was  that 
Peter's  hearers  exclaimed,  "  Men  and  biethren, 
what  shall  we  do  ?*  And  thus  exclaims  the  anx- 
ious soubstill,  when  he  sees  himself  exposed  to ^the 
divine  vengeance.  ^  ' 

III.  I  urn  to  show  what  such  enlightened  and 
convinced  sifuiers  ought  to  do,  and  what  they  must 
do,  or  be  lost. 

It  is  to  be  observed,  the  answer  given  by  Peter 
totliose  who  asked  himan.d  his  brethren  what  they 
must  do,  w^as  to  repent  and  be  baptised  every  one 


128 

of  them  for  the  remission  of  sins.  I  would  give^ 
the  same  direction  to  those  who  ask  the  §ame  ques- 
tion, with  this  difference  only,  that  inasmuch  as 
a  great 'number  of  the  men  and  women  who  anx- 
iously put  this  question  in  the  present  day,  "  What 
shall  we  do?"  have  already  been  baptised  author- 
itatively, it  is  not  necessary  to  repeat  thebaptism, 
as  we  entertain  no  doubt  of  the  divine  right  and 
validity  of  infant  baptism,  when  administered  by 
proper  authority.  This  was  quite  a  necessary  and 
proper  direction  for  Peter  to  give  his  hearers,  as 
they  had  never  been  baptised  at  all.  We  too  give 
the  same  direction  to  all  adults  who  have  not  been 
baptised.  If  a  man  who  has  never  been  baptised, 
ask  us  with  apparent  anxiety,  what  he  shall  do  ? 
We  give  the  same  direction  with  Peter;  "Repent 
and  be  baptised  for  the  remission  of  sins."  But 
that  we  all  should  repent,  is  just  as  necessary  as 
that  Peter's  hearers  should,  for  we  all,  as  well 
as  they,  are  sinners.  And  repentance  toward 
God  is  an  essential  ingredient  in  the  religion  of  a 
sinner  ;  Luke  xiii,  3 — 5  ;  "I  tell  you  nay,  but  ex- 
cept ye  repent,  ye  shall  all  likewise  perish."  This 
repentance,  sirs,  does  not  consist  in  horror  of  con- 
science, fear  of  hell,  or  slavish  dread.  But  in  dis- 
approving of  sin,  loathing  it,  and  turning  from  it 
mito  God  with  full  purpose  of,  and  cordial  endea- 
vors after,  new  obedience.  Its  object  is  sin,  not 
punishment.  Could  a  man  shed  rivers  of  tears  and 
the  only  reason  were,  because  he  stands  exposed  to 
everlasting  misery,  it  would  never  prove  him  to  be 
a  genuine  penitent.  But  if  the  object  of  repen- 
tance is   sin,   as    done    against    God,  and    hh 


^  129 

penitential  tears  flow  because  he  has  done  wron^, 
and  oiicndcd  a  Grod  of' iiUiiiito  benevolence. land 
gloi-y,  he  appcarw  to  be  possessed  of  those  hoiy 
principles  chat  are  well  plca&'ing  inthe  sight  oi  God 
and  speak  him  an  heir  of  grace,  ^rhese  were  cer- 
tainly the  principles  of  the  psalmist's  penitence,  as 
expressed  in  his  penitential  psalm  ;  "Wash  me 
thofoughlj^  from  mine  ijpiquity ,  ant*  cleanse  me 
from  my  sin.  For  I  aclcnovvledge  my  transgres- 
sions :  and  my  sin  is  ever  before  me.  x\gainst 
thee  and  thee  only,  have  I  sinned  and  done  this 
evil  in  thy  sight ;''  Psalm  li,  2 — 4.  Gennhie  re- 
pentance extends  to  sins  of  the  heart,  as  well  as 
sins  of  the  life;  Psalm  kIx^  12,  13;  "Who  can  un- 
derstand his  erroi's  :  Cleanse  thou  me  from  secret 
faults  Keep  bade  thy  servant  also,  from  presump- 
tuous sins  ;^'  Rom.  vii,  ^4;  "O  wretched  man 
that  I  am,  who  shall  deliver  me  from  the  body  of 
this  death?"  Tims  does  it  appear  then,  from  the 
eixercisesof  King  David  and  St.  Paul,  that  true 
repentance  extends  to  sins  of  the  heart,  as  well  as 
sins  of  the  life.  And  I  conceive  with  their  expe- 
rience accords  that  of  every  true  saint.  To  the 
true  hcliever,  I  presume,  a  heiirt,  hard,  stupid, 
impenitent,  and  that  will  not  melt  into  penitential 
sorrow  at  the  recollection  of  a  saviour's  blood,  is  a 
greater  grief  and  trouble,  than  alV  the  external 
aberi-ations  of  his  life. 

It  must  be  easily  observed,  by  every  attentive 
reader  of  the  sacred  writings,  that  when  the  di- 
vine writers  mention  oidy  oneof  th.e  graces  of  the 
spirit  as  heing  religion,  or  as  a  certain  evidence  of 
religion,  all   the  other  sister  graces  are  evidently 


implied.  For  example,  if  they  mention  love  as 
religion,  repentance  is  always  implied,  and  so  is 
faith.  If  they  mention  repentance  as  religion,  as  is 
he  case  in  my  text,  we  are  confident  faith  and  love 
are  both  implied  ;  so  of  faith.  When  faith  only  is 
mentioned,  as  that  in  which  religion  consists  ;  love 
and  repentance  are  manifestly  implied.  When  Pe- 
ter's hearers  asked,  w^hat  they  should  do  to  be  sav- 
ed ?  Peter  answers,  repent  and  be  baptised  every 
one  of  you  for  the  remission  of  sins  ;  he  does  not 
mean  to  exclude  love  and  faith,  as  not  being  as  ne- 
cessary as  repentance.  They  are  altogether  as  ne- 
oessary,  and  are  both  plainly  implied. 

1.  Learn  that  those  amongst  us,  who  ought  to 
feel  ourselves  sinners  as  well  as  Peter's  hearers, 
and  who  ought  to  repent,  and  in  fact  must,  or  be 
eventually  lost,  are  very  numerous.  Though  we 
have  not  indeed,  with  wicked  hands  crucified  and 
slain  the  saviour  as  Peter's  hearers  did,  because  we 
never  had  the  opportunit;  yet,  havevve  not 
wounded  this  dear  redeemer  in  almost  nameless 
other  ways,  and  many  of  them  very  aggravated 
ones  ?  And  do  we  not  therefore  need  to  repent  as 
well  as  they  ?  Brethren  "let  us  look  on  him  whom 
we  have  pierced,  and  mourn  for  him  as  one  that 
mourneth  for  an  only  son,  and  be  in  bitterness  for 
him  as  one  in  bitterness  for  a  first  born."  And  I 
presume,  sirs,  whenever  we  compare  the  exerci- 
ses of  our  hearts  honestly  with  the  requirements  of 
the  divine  law,  we  shall  see  ground  enough  for  deep 
and  unfeigned  repentance.  O  brethren,  how  far 
have  we  all  come  short  of  the  requirements  of  the 
d^ivme  law  ?  Does  that  sacred  law  require  us  to 


131 

love  the  Lord  with  all  the  heart,  soul,  mind  and 
strength  ?  O  how  far  have  we  failed  !  Have  we  noi 
here  then,  ground  of  deep  and  undissembled  con- 
trition ?  Does  not  the  divine  law  require  us  to  keep 
ourselves  from  idols  ?  Have  we  complied  strictly 
with  this  requirement  ?  Do  you  say  you  hope  I 
cannot  charge  the  guilt  of  idolatry  upon  you,  in 
a  country  where  there  is  no  such  thing  as  idol  wor- 
ship ?  Indeed,  my  friends,  it  affords  me  no  plea- 
sure at  all  to  charge  you  with  any  sin  whatever  ; 
nor  is  it  for  the  sake  of  enjoying  pleasure,  I  do  so. 
When  I  set  your  crimes  before  you,  and  would 
convince  you  of  them,  if  in  my  power,  it  affords 
me  no  pleasure,  but  the  reverse.  But  for  you  it 
is  safe,  that  you  may  be  brought  to  repentance  and 
be  engaged  to  serve  the  Lord.  And  I  am  com- 
manded as  a  watchman  on  the  walls  of  Zion  ;  ^^T« 
cry  aloud  and  spare  not ;  but  to  lift  up  my  voice  like 
a  trumpet,  and  show  the  people  their  transgres- 
sions, and  the  house^.of  Jacob  their  sins  ;"  Isaiah 
Iviii,  1.  With  regard  to  idolatry,  which  is  li 
terally  the  worship  of  images,  I  have  not  the 
least  idea  there  is  a  man  or  woman  m  this  assem- 
bly guilty  of  it,  as  I  presume  there  is  no  body  here 
who  has  ever  bowed  to  an  image.  But,  my  dear 
friends,  what  is  the  very  spirit  of  idolatry  ?  Is  it  not 
preferring  some  other  being  to  the  sovereign  God  in 
our  affections  ?  Now,  if  it  be  correct  to  view  this  as 
idolatry,  are  there  not  many  of  us  idolaters  ?  Do 
not  many  of  us  prefer  some  other  being  to  God, 
in  our  affections  ?  Some  perhaps  a  wife,  some  an 
husband,  some  perad venture,  our  money  ;  some 
perhaps  alittle popular  applause,  or  alittle  elevatiow 


132 

on  the  pinnacle  of  glory.  .Now,  sirs,  accord- 
ing to  my  bumble  viovvs,  it  niatiers  rait  liitle  what 
the  object  IS  Wiiicii  vvc  nrcfcno  God.  I  conceive 
we  iDivy  justly  he  said  to  be  guilty  of  the  spirit  of 
this  crime  vvhenevci-  vve  give  any  created  being 
a  higher  place  in  our  aficctions  than  we  give  the 
great  God,  whatever  may  be  the  object.  Then 
have  not  many  of  us  great  ground  for  repentance? 
The  divine  law  -equires  us  to  reverence  the  great 
God,  and  denounces  the  divine  vengeance  against 
all  who  profane  his  holy  and  venerable  name. 
Are  any  of  my  audience  ready  to  draw  a  very  fa- 
vo\irable^  conclusion  respecting  themselves  with 
respect  to  this  matter,  alleging  they  have  never 
been  chargeable  with  profanity?  Have  you,  my 
dear  friends,  considered  the  extent  of  this  com- 
mandment? I  presume,  sirs,  this  commandment 
of  the  decalogue  is  often  violated  when  we  do  not 
directly  swear  by  the  divine  name,  in  the  most 
profane  and  vulgar  mannei'.  Is  not  this  holy 
name  alw  ays  profaned,  when  used  in  a  light,  vain, 
thoughtless,  an^l  irreverent  manner  ?  Whenever 
it  is  introduced  into  conversation  ligiitly  and  on 
occasions  not  sufficiently  solemn  and  dignified  to 
justify  the  use  of  this  venerable  and  holy  ni.me. 
How^  often  do  we  hear  this  holy  heing  appealed  to 
in  ordinary  conversation,  in  the  most  manifestly 
light,  thougiUless,  and  irreverent  manner?  Are 
not  all  such  light  and  irreverent  appeals  a  -  pro- 
fanation of  the  name  of  God  ?  I  appeal  to  com- 
mon sense.  What  extreme  neglect  of  the  sacred 
sa])bath  xists  amongst  us  ?  Ought  we  not  to  re- 
pent and  turn  from  these  violations  of  the  divine 


133 

law  ?  I  am  aware  numbers  do  not  admit  the  obli- 
gation of  the  sabbath^  and   profess  to  view  it  as 
having  been  abrogated  with  the  ceremonial  law  ; 
for  what  good  reason  I  am  not  able  as  yet  to  see. 
The  command  forkeep'ug  the  day  holy,  is  a  part 
of  the  moral  law,  not  the  ceremonial,  and  as  it  is 
one  of  the  commandments  of  the  decalogue  I  da 
not  see  why  we  should  conceive  of  it  being  done 
away  any  more  than  the  third,  tbe    seventh,  or 
any  other.     For  my  part  I  view  lawgivers,  and 
their  pov^ers,  and  laws,   in  the  following  light. 
When  a  competent  power  enacts  a  law  for  a  com- 
munity, I  view  the  law   as  binding,  if  it  be   not 
unconstitutional,  until  the  same  competent  author- 
ity repeals  it.     I  have  never  found  that  any  com- 
mandment of  the  decalogue  has  been  repealed  by 
the  lawgiver,  and   therefore  it  is    still  binding.     I 
have  found  a  change  of  the  day  made  by  the  com- 
petent authority,  but  not  a  repeal  of  the  law.    How 
many  are  guilty  of  a  dreadful  breach  of  the  sixth 
comm>andment  of  the  decalogue  ?    Not  only  in  that 
flagrant  manner  which  is  noticed  by  the  laws  of 
the  community,  and   receives  at   their  hand  con- 
dign punishment ;  are  not  all  attempts  to  do  vio- 
lence to  the  persons  of  our  fellow  men,  all  assaults 
and  batteries,  and  all  attempts  to  do  them  person- 
al  injury,  under   the    influence  and  at  the  dictates 
of  an  angry  and  malignant  temper,  so  many  viola- 
tions  of  this    commandment?     How  numerous, 
then,  are  its    violaters  ?  And  how  do  they  need 
repentance  ?     And  how  am  I  bound  to  view  your 
conduct   in  the  light  of  this   commandment,  as  a 
fair  and   candid   investigator  of  divine  truth,  ve 
Vol.  II.  L. 


131 

blood-stained  duellists,  with  bands  and  garments, 
ensanguined  from  the  veins  of  your  fellow  men, 
not  slain  in  honorable  battle,  in  defence  of  an  in- 
sulted, injured,  invaded  country,  but  slain  in  sin- 
ixle  combat,  a  combat  which  grew  out  of  nothing 
it-it  pride  and  ambition.  O  ye  Burrs,  and  ye 
Barrons,  and  ye,  whovcvcr  you  may  be,  like 
minded  with  these  degraded  savages,  I  have  a 
message  to  you  from  heaven's  holy  sovereign,  if 
perchance  this  little  backwoods  discourse  should 
eyer  be  seen  by  you,  and  that  message  I  am  dis- 
posed to  deliver,  whatever  you  may  think  of  it. 
That  message  I  will  deliver  in  the  language  of  my 
text,  "  Repent,  and  be  baptised,  if  necessary,  and 
ye  shall  receive  the  Holy  Ghost."  I  trust  you  are 
not  beyond  the  reach  of  divine  mercy,  if  ye  sin- 
cerely repent  of  sin  and  seek  your  God.  But,  with- 
out that  repentance,  I  am  as  sure  you  are  eternally 
undone,  as  I  am  that  God's  word  is  true  ; "  Who- 
soever hateth  his  brother  is  a  murderer,  and  ye 
knov^  that  no  murderer  hath  eternal  life  abiding 
in  him  ;  I  John,  iii,  15.  Is  it  hoped  by  those  very 
honorable  men  that  I  will  not  call  them  murder- 
ers ?  I  know  not  what  else  to  call  them  with  so 
much  propriety  according  to  the  word  of  God,  the 
laws  of  society,  and  common  sense.  I  presume 
whoever  takes  away  the  life  of  his  fellow  maa 
wilfully,  otherwise  than  as  an  officer  of  justice^, 
and  in  obedience  to  the  laws  of  his  country,  is  a 
murderer.  The  duellist  takes  away  the  life  of  his 
fellow  man  wilfully,  with  evil  temper  toward  him, 
not  in  obedience  to  the  laws  of  his  country,  but  in 
express  violation  of  those    laws,  therefore    the 


iS5 

daellist  is  a  murderer.  To  say  that  duellists  have 
certain  laws  of  honor  by  which  they  are  regulated 
in  this  concern,  and  that  they  risk  their  own  lives, 
is  saying  nothing  to  purpose.  If  the  Ahiiighty 
God  has  given  us  a  set  of  laws  by  which  he  re- 
quu-es  us  to  regulate  our  conduct,  and  which  for- 
bid murder,  has  any  set  of  men  a  right  to  establish 
any  system  of  laws  in  opposition  to  these  ?  How 
absurd  the  hypothesis?  Does  the  greatness  cf- 
those  men,  and  their  elevated  standing  in  society, 
exempt  them  from  amenability  to  the  scrutinies- 
of  judgment,  and  the  damnation  of  hell  ?  Permit 
me  to  answer  this  question  by  asking  another. 
Does  the  greatness  of  these  mighty  men  preserve 
them  from  sickness  and  death  in  common  with 
their  menial  servants,  from  corruption,  darkness, 
and  the  worm  ?  Then  shall  I  admit  that  they  may 
form  laws  destructive  of  God's  laws,  and  triumph 
over  deity  himself  When  I  find  they  can  sa.y 
with  effect  to  sickness,  when  invading  them,  stand 
oft*  thou  pale,  unwelcome  messenger,  and  thon 
grim  and  ghastly  monster  death,  approach  not  my 
dwelling,  I  will  admit,  that  they  sliall  destroy 
mankind  at  pleasure,  and  like  other  cannibals,  feast 
on  their  flesh,  and  drink  their  blood  at  will.  Burr 
shall  not  only  have  leave  to  kill  Hamilton,  but  to 
eat  him,  and  Barron  shall  drink  with  impunity 
Decatur's  blood.  But  till  then,  I  must  view  them 
as  subject  to  God's  law  as  other  men,  and  when 
they  violate  that  law  by  wilful,  deliberate,  and 
premeditated  murder,  I  will  call  upon  them  in  the 
sacred  language  of  my  text  to  repent  of  this  their 
^reat  and  aggravated  wickedness.     Duellist,  have 


you  read  the  bible  enough  to  answer  me  the  hY- 
iowing  question  :  For  wliom  is  tophet  ordained  1 
All,  you  say  I  have  not  made  myseli*  much  ac- 
quainted with  that  stale,  old  fashioned  booiv,  and 
I  do  not  know  very  much  about  its  contents,  and 
yet  I  am  a  man  of  some  reading  too  ;  but  Voltaire, 
V^olney,  Chubb,  Hume  and  Tindal,  are  my  favor- 
ites, from  whom  I  am  proud  to  learn.  So  1  would 
liavc  supposed,  sir,  and  in  you  and  your  murders, 
the  WiJrld  have  a  correct  and  lively  specimen  of 
that  to  w^hich  such  writers  lead.  But  come,  nfiy 
blood  stained  friend,  I  must  not  quit  you  so  ;  suiYer 
me  for  once  to  introduce  you,  very  politely  and 
gentleman  like,  as  you  are  so  finished  a  gentleman, 
to  the  good  old  prophet  Isaiah,  and  hear  him^in- 
swer  in  his  plain  and  honest  way,  the  question 
>vliichyou  have  so  politely  declined,  "  Tophet  is 
ordained  of  old  ;  yea,  for  the  king  it  is  prepared  ^ 
he  hath  made  it  deep  and  large  ;  the  pde  thereof 
is  lire  and  much  wood  ;  the  breath  of  the  Lord^ 
like  a  stream  of  brimstone  doth  kindle  it ;''  Isaiah^ 
XXX,  33.  This,  my  man  of  blood,  is  the  true  an- 
swer to  the  question;  the  answer  of  which  you  so 
politely  declined.  How  many  of  the  grossest 
violations  of  the  seventh  commandment  daily  take 
place  in  society  ?  The  evidences  are  numerous^ 
•  glaring,  and  indisputable,  in  every  section  of  the 
country  ;  and  when  we  take  into  view  the  Sa- 
viour's  explanation  of  this  commandment  as  given, 
Mat.  V,  28,  w  ho  will  plead  exemption  from  guilt? 
Haw  numerous  then  the  violators  of  the  divine 
law  ?  How  universal  the  necessity  that  exists 
amongst  men  of  repentance  ?   And  did  time  suflicc 


137 

to  examine  the  remaining  commandments  of  i\tp 
decalogue  on  which  we  have  not  particularly  re- 
marked, would  we  not  still  see  a  proportionable 
increase  of  crime,  and  an  additional  cause  for  com- 
punction ? 

2.  Let  us  enquire  a  little  whether  we  ever  have 
felt  such  a  compunction  as  that  which  Peter's  hear- 
ers appear  to  have  felt,  when  they  exclaimed  in  my 
text,  "  Men  and  brethren,  what  shall  we  do  ?'•' 
Have  we  ever  felt  ourselves  in  a  state  of  condem- 
nation ?  Have  we  ever  seen  and  sensibly  felt  the 
misery  and  wretchedness  of  that  state  in  which 
we  are  ?  Have  we  felt  that  nothing  can  make  us 
happy  without  deliverance  from  this  deplorable 
condition  ?  Have*  we  felt  that  we  are  helpless  as 
we  are  wicked  ?  Have  we  sensibly  felt  our  lia- 
bility  to  eternal  ruin  us  sinners,  whenever  the  Lord 
may  be  pleased  to  take  the  forfeiture  at  our  hands? 
Have  we  felt  deeply  and  sensibly  that  cur  con- 
demnation would  be  just  ?  Now,  sirs,  if  ue  have 
not  gone  this  far  in  religion,  it  is  certain  we  never 
have  gone  farther ;  as  it  is  to  be  presumed  fairly 
they  have  never  accepted  of  Jesus  Christ  as  a 
saviour,  who  have  never  felt  that  they  stood  in 
need  ofhmi. 

3.  Learn  that  this  is  a  painful  situation  of  mied 
to  be  in,  and  from  which  the  aovil  h  wont  te  fee! 
strong  desires  of  deliverance. 

4.  Let  us  all  take  occasion  to  ily  I'rom  it  by  re- 
pentance and  faith,  an  !  lay  hi-ld  of  the  otV^Ted 
mercy  of  the  gospei  spcet'il^  -iumt  (kJuy. 
Which  may  the  good  Lord  of  bis  iciliiiU;  mncy  en- 
able us  all  to  do  for  the  rcdccni.^r's  sak;\     A^viv,-.. 


smmm^ir  ^^^1* 


AN     EXPOSTULATION    WITH  tHE     HAUGHTY    tH^- 


L\\kc,  ^11,  SO. 

"'But  the  pharisees   and  lawyers,  rejected  the 

counsel  of  God  against  themselves,  not  being 

baptised  of  him.^' 

THE  SE  arc  the  words  of  Jesus  Christ  respectmg 
the  conduct  of  the  scribes  and*  pharisees,  touching 
the  ministry  of  John  the  baptist. 

The  connection  of  the  words  is  this.  John  on 
a  certain  occasion, wlien  he  himself  was  a  prisoner, 
sent  two  of  his  disciples  to  Jesus  Christ  to  ask  him 
expressly,  whether  he  was  the  Messiah  that  was 
to  come,  or  whether  they  were  to  look  for  another. 
And  while  John's  messengers  were  in  waiting  he 
cured  many  of  their  plagues  and  infirmities  and 
evil  spirits,  and  to  many  that  were  blind  he  gave 
sight,  and  then  told  these  messengers  to  go  and 
report  to  John  the  things  which  they  had  seen  and 
heard,  and  gave  them  no  other  answer.  And  wheit 
the  messengers  of  John  \yere  departed,  he  began 
to  speak  to  the  people  respecting  John,  and  to 
question  them  what  they  went  out  into  the  wilder- 
ness  to  see  ?  "A  reed  shaken  with  the  wind  ?  But 
what  went  ye  out  to  see  ?  A  man  clothed  in  soTt- 
raiment?  Behold  they  that  are  gorgeously  appar- 
ailed,  and  live  delicately  are  in  king's  houses^*' 


iS9 

&c.  &c.  verse  24—^9 ;  f*Bat  the  pharisees  and 
lawyers  rejected  the  counsel  of  God  against  them- 
selves, not  being  baptised  of  him."  I  presume,  sirs^ 
as  did  these  scribes  and  pharisees  of  old,  so  do  mil- 
lions of  the  human  race  yet.  Tiiey  reject  the 
counsels  of  God  against  themselves.  I  design 
through  divine  aid,  to  show, 

I.  What  that  counsel  of  God  is,  which  so  ma- 
ny of  the  human  race  reject  against  themselves. 

II.  What  the  rejection  of  this  counsel  is,  or  in 
other  words,  who  are  rejecting  it  against  themselves. 

III.  I  shall  expostulate  a  little  with  them,  and 
propose  a  few  arguments  and  dissuasives  against 
their  conduct,  designed  to  induce  them  to  de- 
sist from  the  same,  and  embrace  the  offers  of  mer- 
cy as  proposed  in  the  Gospel. 

1.  I  am  to  show  what  that  counsel  of  God  is^ 
which  so  many  of  the  human  race  are  rejecting 
against  their  own  souls.  By  the  counsel  of  God  I 
understand  that  device  or  scheme,  which  the  dei- 
ty, in  his  infinite  benevolence  and  wisdom,  hath 
devised  for  the  purpose  of  redeeming  lost  and  guil* 
ty  sinners.  St.  Paul,  we  find,  apjjcals  to  the  el. 
ders  of  the  church  of  Ephesus,  that  he  had  not 
shunned  to  declare  unto  them  all  the  counsels  of 
God  ;  Acts  xx,  27;  ''For  I  have  not  shunned  to 
declare  unto  you  all  the  counsel  of  God."  Now, 
sirs,  we  are  at  no  loss  at  all  to  know  what  the  bur^ 
den  of  St.  Paul's  preaching  was.  We  know  it 
was  the  scheme  of  salvation  through  Jesus  Christ ; 
see  Acts  xx,  21 ;  "Testifying  both  to  the  Jews 
and  also  to  the  Greeks,  repentance  towards  God^ 
and  faith  toward  our  Lord  Jesus  Christ;"  I  Cor. 


140 

i,  23 ;  '^But  we  preach  Christ  crucifiecl,  to  the 
Jews  a  stumbling  block,  and  to  the  Greeks  fooU  - 
ishness  ;  but  to  them  that  are  called  both  Jews  and 
Greeks,  Christ,  the  power  of  Qod  and  the  wisdom 
of  God ;  1  Cor.  ii,  2 ;  "For  I  determined  not  to 
know  any  thing  among  you  save  Jesus  Christ  and 
him  crucified  ;"  Gal.  vi,  14  ;  "But  God  forbid  that 

I  should  glory,  save  in  the  cross  of  our  Lord  Je- 
sus Christ,  by  whom  the  world  is  crucified  unto 
me,  and  I  unto  thew^orld.^' 

This  counsel  of  God,  or  scheme  of  saving  sin- 
ners through  Christ,  assures  us,  that  in  Christ  alcce 
we  are  to  expect  salvation,  and  in  no  other' way  ; 
Acts  iv,  12  ;  "Neither  is  there  salvation  in  any 
other,  for  there  is  none  other  name  under  heaven 
given  amongst  men  w  hereby  we  must  be    saved  ;'- 

II  Cor.  V,  19;  "To  wit,  that  God  was  m  Christ 
reconciling  the  w  orld  unto  himself,  not  imputing 
their  trespasses  unto  them  ;*'  I  John  ii,  2  r  "For 
he  is  the  propitiation  for  our  sins,  and  not  for  ours, 
only,  but  also  for  the  sins  of  the  whole  world." 

2.  We  are  informed  according  to  this  counsel  of 
God,  that  all  who  believe  on  Jesus  Christ  shall  be 
saved  from  wrath  through  him  ;  Mark  xvi,  16; 
^*He  that  believeth  and  is  baptised  shall  be  saved  ; 
but  he  that  believeth  not  shall  be  damned  ;"  Johniii, 
18:  "Hctliat  believeth  on  the  son,  hath  everlasting 
life  he  that  believeth  not  the  son  shall  not  see  life, 
but  the  wTath  of  God  abideth  on  hnn  ;"  Rom.  v, 
9;  "Much  more  then,  being  now  justified  by  his- 
blood,  we  shall  be  saved  from  wrath  through  him.'^ 

3.  According  to  this  counsel  we  are  assured 
ihat  it  is  not  only  our  privilege,  but  likewise  ou^ 


141 

indispensable  duty  to  believe  on  Jesu5  Christ ;  I 
John  iii,  23;  ^'For  this  is  the  commandment  o\  God 
that  ye.  believe  on  the  name  of  his  son  Jesus  Christ 
and  love  one  another."  And  it  informs  us  honesU 
ly  what  will  be  the  dire  consequence  of  neglecting 
this  duty;  Mark  xvi,  16  ;  ''He  that  believethnot 
shall  be  damned  ;''  John  iii,  36  ;  "Eut  he  that  be- 
lie veth  not  the  son,  shall  not  see  life,  but  the  v^^rath 
of  God  abideth  on  him." 

4.  We  are  required  by  this  counsel  of  God,  to 
depart  from  all  iniquity,  and  to  walk  in  new  ness  of 
fife;  II  Tim.  ii,  19;  ''Let  every  one  who  nam- 
Gtb  the  name  of  Christ  depart  from  iniquity;  I 
John  iii,  3  ;  "And  every  one  that  hath  this  hopeln 
him  purifyeth  himself  even  as  he  is  pure." 

5.  This  counsel  of  God  assures  us  if  we  are  tru- 
ly religious^  there  is  a  delightful  heaven,  which  we 
shall  enjoy  forever  ;  I  Peter  i,  4;  "To  an  inheri- 
tance incorruptible,  nndefiled  and  that  fadeth  not 
awxiy  reserved  in  heaven  for  you  ;"  Heb.  x,  34  ; 
^'Foryc  had  compassion  of  me  in  my  bonds,  and 
took  joyfully  the  sipoiling  of  your  goods,  knowing  in 
yourselves  that  ye  have  in  heaven  a  better  and  an 
enduring  substance  ;  John  xiv,  1 — 3 ;  "Let  not 
your  heart  be  troubled,  ye  believe  in  God,  believe 
also  in  me.  In  my  father's  house  are  many  man- 
sions  ;  if  it  were  not  so,  I  would  have  told  you. 
I  go  to  prepare  a  place  for  you;  And  if  I  go  and 
prepare  a  place  for  you,  I  will  come  again  and  re- 
ceive you  to  myself,  that  where  I  am  there  ye  may 
be  also." 

G.  The  counsel  of  God  to  us  is  to  be  most  ear-, 
nestly  engaged  to  seek  our  heavenly   inheritance 


Ml/ 


amd  that  in  preference  to  every  thing  else ;  Mat. 
Vi,  33 ;  **But  seek  ye  first  the  kingdom  oi  God  and 
his  righteousness,  and  all  these  things  shall  be  ad- 
dend unto  you  ;''  Mat.  vii,  7  ;  ''A<k  and  it  shall  be 
given  you,  seek  and  ye  shall  tind,  knock  and  it, 
shall  be  opened  unto  you  .'^  II  Pet.  i  10; 
"Wherefore  the  rather  brethren  give  diligence  to 
kiake  }  our  calling  and  election  bure.  For  if  yc 
do  these  things  ye  shall  never  fail ;"  Luke  xiii, 
24;  "Strive  to  enter  in  at  the  strait  gate  for  ma- 
ny I  sa^  unto  you  shall  seek  to  enter  in,  and  shall 
iict  be  able.'^ 

7.  The  counsel  of  God  is  for  us  to  love  God 
"with  all  the  heart,  soul,  mind  and  strength ;"  Mark 
xii,  oO,  31, 

8.  This  counsel  of  God  is  "to  follow  peace  with 
all  men,  and  holiness,  without  which  no  man  shaf! 
ree  the  Lord;"  Heb.  xii,  14. 

II.  I  am  to  show  what  the  rejection  of  this 
counsel  is,  or  in  other  words,  who  arc  rejecting  this 
divine  counsel.  It  is  certainly  reje<:ted  by  all  who 
do  not  comply  with  it.  But  here  I  shall  descend 
to  a  little  greater  specialty. 

1.  These  persons  reject  the  counsel  of  God,  wh© 
S€t  themselves  in  opposition  to  Jesus  Christ,  and 
his  most  glorious  gospel.  Deists  who  will  not  re-, 
ceive  the  record  w  hich  God  hath  given  of  his  son. 
Does  Christ  declare  in  our  text,  that  the  pharisees 
and  lawyers  had  rejected  the  counsel  of  God,  be* 
eause  they  had  not  been  baptised  with  John's  bap- 
tism? Surely,  then,  they  reject  this  counsel  who 
do  not  receive  the  record  God  hath  given  of  his  son ; 
I  John  V,  1©;  "He  that  believe^h  qu  the  soa  oC 


us 

C^od,  hath  the  witness  in  himself;  he  that  believeth 
not,  God  hath  mu-'tc  iilm  a  liar,  because  he  believ- 
eth not  the  record  God  gave  of  his  son.''  Bat 
deists,  my  friends,  although  they  reject  this  coun- 
sel with  contempt  and  <iisdain,  are  not  the  only 
persons  guilty  of  this  offence.  Many  others  join 
them  in  rejecting  this  counsel, 

2.  Those  who  hc^ar  the  sacred  word  of  God  hut 
will  not  do  it,  reject  the  divine  counsel  against 
themselves,  whether  they  speculatively  believe 
the  word  of  God  or  not ;  Jeremiah,  viii,  8,  9; 
"  How  do  ye  say  we  are  wise  and  the  law  of  the 
Lord  is  with  us  ?  Lo,,  certainly  in  vain  made  he 
it,  the  pen  of  the  scribes  is  in  vain.  The  v.  ise 
men  are  ashamed,  they  are  discouraged  and  takcn^ 
Lo,  they  have  rejected  the  word  of  the  Lord,  and 
what  wisdom  is  in  them  ?"  Mark,  vii,  9 ;  "  And 
he  said  unto  them  full  well  ye  reject  the  commar.d- 
ment  of  God,  that  ye  may  hold  your  own  tradi- 
tions." To  believe  the  word  of  God  speculative- 
ly, or  merely  to  give  credence  to  any  particular 
system  of  divine  truth,  where  the  heart  is  not 
affected  suitably  with  it,  will  answer  very 
little  end-in  promoting  the  salvation  of  the  soul ; 
'^  For  with  the  heart  man  believeth  unto  righteous-' 
ness,  and  with  the  mouth  confession  is  made  unto 
salvation  ;"  Rom.  x,  10.  God  every  where  m 
his  word  requires  the  heart  in  hi  -  service,  and 
without  this  it  is  utterly  impossible  to  please  him.^ 

3.  Those  who  scoff  at  the  sacred  word  of  God 
and  its  divine  truths,  reject  God's  counsels  ;  II 
Peter,  iii,  4 ;  "  Knowing  this  first,  that  there  shc*ll 
pome  in  the  last  days  scoffers,  walking  after  the/^ 


144 

i)wn  lusts,  an^  saying  where  is  the  promise  of  his 
coming,  for  since  the  fathers  fell  asleep,  all  things 
continue  as  they  were  from  the  beginning  of  the 
creation  of  God."  Now,  sirs,  these  scoffers,  who 
thus  make  light  of  the  divine  word,  certainly  re- 
ject the  counsel  of  God  against  themselves. 

4.  Those  v>4io  are  lovers  of  carnal  pleasures 
more  than  lovers  of  God.  Such  as  will  not  give 
Tip  their  frolics  and  scc*nes  of  folly  and  dissipation 
for  Christ's  sake  ;  II  .Tirn.  iii,  4  ;  "  Traitors,  hea- 
dy, high  minded,  lovers  of  pleasure  more  than 
lovers  of  God  :-'  Isaiah,  v,  11,  12;  "Woe  unto 
them  that  rise  up  early  in  the  morning  that  they 
may  follow  strong  drink  ;  that  continue  until  night 
and  wine  inflame  them  !  and  the  harp,  and  the 
tabret,  and  the  vral  and  wine  are  in  their  feasts  ; 
but  they  regard  not  the  work  of  the  Lord,  neither 
consider  the  operations  of  his  hands  ;  Amos,  vi,  1, 
4,  5,6  ;  "  Woe  to  them  that  are  at  ease  in  Zion, 
that  lie  upon  beds  of  ivory,  and  stretch  themselves 
upon  their  couches,  and  eat  the  lambs  of  the  flock, 
and  the  calves  out  of  the  midst  of  the  stall ;  that 
chant  to  the  sound  of  the  viol,  and  invent  to  them- 
selves instruments  of  music  like  David,  that  drink 
wine  in  bowls,  and  anoint  themselves  with  the 
chief  ointments,  but  the)^  are  not  grieved  for  the 
afPiictions  of  Joseph."  It  is  admitted  at  once  that 
the  practice  of  the  people  here  pointed  out  by  the 
sacred  penmen,  and  of  those  exercised  in  like  man- 
ner at  the  present  day,  are  not  by  any  means  such 
aggravated  offences  as  those|&of  many  others  that 
might  be  named.  Yet  tliey  go  to  show  witly  per- 
fect clearness,  that  the  persons  who  delight  in  them 


arc  estranged  from  God  and  have  no  genuine 
piety,  for  if  they  had  they  would  certainly  find 
other  objects  of  delight  than  these  frivolous  things, 
even  the  ever  blessed  God  and  his  holy  cause. 

5.  Such  as  will  not  wait  attentively  on  God  in 
the  ordinances  of  divine  institution.  Such  as  w  iU 
not  read  his  sacred  w^ord,  or  acquaint  themselves 
carefully  with  its  holy  contents.  Surely  such  as 
these  reject  the  counsels  of  God  against  them- 
selves. It  is  the  word  of  God  which  contains 
his  counsels,  or  rather,  this  word  is  his  very  coun- 
sel. But  how  many  are  there  amongst  us,  who 
scarcely  look  into  their  bibles  once  in  a  month  ? 
Do  they  not  prefer  a  common  newspaper  to  the 
Sxicred  word  of  God,  and  that,  too,  even  on  the  holy 
sabbath  ?  These,  I  presume,  are  rejectmg  the 
t'ounsels  of  God.  Such  as  will  not  wait  on  the 
prcachnig  of  the  divine  word  when  they  might  do 
it  with  conveniency.  The  great  God,  in  his  infi- 
nite wisdom  and  benevolence,  has  instituted  this 
as  one  way  in  which  to  make  his  counsels  known  ; 
Mark  xvi,  15;  "  Go  ye  forth  into  all  the  world 
and  preach  the  gospel  to  every  creature."  Now, 
when  we  will  not  hear  this  word,  are  we  not  re- 
jecting the  counsels  of  God  ?  How  many  instead 
of  attending  reverently  at  the  house  of  God,  spend 
the  day  in  vislfing,  in  business,  in  pastmie  ? 
Surely  these  reject  the  counsels  of  God.  Will 
any  plead  their  guilty  cause  and  say  they  could  not 
help  it ! 

6.  Such  as  are  putting  off  religion  until  some  fu- 
ture period,  and  w^ill  not  attend  to  it  at  the  present 
time.     To  say  I  will  not  attend  t<>  religion  now,  is 

Vofi.  II.  M. 


ceftainly  to  reject  the  counsels  of  God  ;  because' 
God  has  not  promised  us  any  other  time.  To  day 
is  the  time,  and  the  divine  word  knows  nothing  of 
to-morrow;  II  Cor.  vi,  2;  *'Behold  now  is  the 
accepted  time,  behold  now  is  the  day  of  salvation." 

7.  Such  as  arc  profane  in  their  language,  and 
ungodly  in  their  lives,  and  will  not  attend  to  the 
admonitions  of  Almighty  God  to  desist  from  their- 
guilty  practises. 

III.  I  am  to  conclude  this  subject  by  expostu- 
lating with  such  as  reject  this  counsel  and  using- 
tjUch  arguments  and  persuasives  with  them,  as  ap- 
^Dcar  Calculated  to  induce  them  to  desist  from  tliFg 
t&oHsh  conduct,  and  to  embrace  the  precious 
gospel,  according  to  the  invaluable  counsel  of 
<Jod. 

1.  My  dear  friends,  I  beseech  you  to  consider 
what  will  be  the  end  of  this  course.  And  solemn- 
ly remember  there  is  no  other  way  for  you  to  es- 
cape the  wrath  of  God,  but  by  embracing  the  gos- 
pel of  grace,  according  to  the  precious  counsel  of 
Ood.  Will  you  encounter  all  the  danger  of  reject- 
ing this  counsel  ?  Can  you  endure  the  vengeance 
of  eternal  fire  ?  Can  you  lie  down  in  eternal  pain^^ 
^and  become  the  subject  of  immortal  woe  ? 

2.  Let  me  entreat  you  not  to  undervalue  the  wis- 
i3om  and  goodness  of  the  deity.  Have  God's 
counsels  been  employed  from  eternity  respecting 
your  salvation  ?  And  will  you  contemptuously  re- 
;^ect  them,  and  thus  incur  the  divine  vengeance  ? 
What  is  this  but  virtually  to  tell  the  deity  that  his 
kindness  is  cruelty,  and  his  wisdom  folly.  And 
JCTin  jou  thus  treat   the   Lord  Jehovah,  and    be- 


I)laraeless  ?  Can'you  thus  conduct  without  incur- 
ring the  severe  displeasure  of  the  Almighty  and 
jeopardising  your  own  immortal  souls  ?  I  beseech 
you,  my  dear  friends,  desist  from  your  folly,  and 
incur  not  the  sore  displeasure  of  the  Almighty, 
^  He  is  wise  in  heart  and  mighty  in  strength,  who 
bath  hardened  himself  against  him  and  prospered, F 

3.  Permit  me,  my  dear  friends  who  reject  this 
tounsel  of  God,  to  call  up  to  view,  for  a  moment, 
'fiiat  eventful  day  when  you  must  be  done  with  the 
world,  when  carnal  pleasures  and  vicious  pur- 
suits can  support  you  no  longer.  Is  not  death  a 
melancholy  day  to  such  as  have  no  God  ?  How^ 
O  how, can  you  meet  this  melancholy  event,  with- 
out any  hope  in  the  gospel  of  grace,  and  without 
leaving  complied  with  the  counsel  of  God  ?  While 
friends  are  weeping  round  your  dying  pillow^ 
waiting  for  your  last  gasp,  and  wetting  your  couch 
with  their  tears,  what  must  be  the  agonies,  the 
insupportable  agonies,  of  your  souls  ?  Transfixed 
by  keenest  pain,  haunted  by  the  ghosts  of  mur- 
dered hours,  pressed  by  the  awful  forebodings  of 
eternal  damnation,  and  no  hope  in  the  gospel  of 
God  !     O  deplorable  condition  !     Who  can  endure 

it,  and  not  be  completely  wretched  ? 

4.  Permit  me  t©  ask  you,  who  reject  the  counsel 
♦f  God,  with  what  advantages  does  a  course  of 
vice  and  irreligion  present  you,  that  you  thus 
reject  the  counsel  of  God  for  its  sake  ?  Does  the 
siren  song  of  carnal  pleasure  bear  you  above  the 
tcommon  ills  and  calamities  of  life?  Or  with  all 
your  guilty  pursuits  have  you  not  your  full  share 
^f  these,  as  well  as  other  men  ?    ©annot  tlic  m^n 


us 

of  religion  enjoy  himself  as  well  as  you  ?  .  Of 
what  valuable  enjoyment,  I  pray  you,  would  re- 
ligion despoil  you?  Would  ifc  break  your  rest  or 
injure  your  peace  to  have  your  sins  pardoried  and 
be  in  a  state  of  friendship  with  the  everlasting 
Jehovah?  The  courses  of  sin  can  never  satisfy 
3^ou  ;  "  Wherefore  do  you  spend  money  for  that 
which  is  not  bread,  and  your  labour  for  that  which 
•g^tisfieth  not  ?" 

5.  Permit  me  to  expostulate  with  you  on  the 
blessings  you  forfeit  in  the  heavenly  world. 
Thtrc  are  blessmgs  the  most  substantial,  refined, 
and  durable.  The  enjoyment  of  God  ;  of  angels  ; 
of  the  spirits  of  just  men  made  perfect ;  these  arc 
-all  lost  by  a  spirit  of  sin  and  rebellit>n  against  God. 

6.  Let  me  expostula'te  with  you  on  tlie  value  of 
that  precious  immortal  thing  which  you  lose  ;  a 
soul.  "  Weigii  well  its  value,  by  its  duration  ;  the 
price  given  for  it,  the  blood  pf  the  son  of  God  as 
of  a  lamb  without  blemish,  and  without  spot ;"  I 
Pet.  i,  19  ;  "  Now  what  shcdl  it  profit  a  man  if  lie 
gain  the  whole  world  and  lose  his  own  soul  ?"  Mat. 
xvi,  26. 

7.  Let  me  expostulate  with  you  on  the  disin- 
genuousness  of  your  conduct  as  relates  to  the 
blessed  saviour.  Consider,  O  sinners,  what  the 
blessed  Jesus  has  done  for  you,  and  then  see^ 
if  you  can  justify  to  your  own  mind  your  treat- 
ment of  him.  May  the  Lord  of  his  infinite  mercy 
enable  us  all  to  consider  this  matter  well,  and 
ground  the  arms  of  our  rebellion,  for  the 
Redeemer's  sake,     Amen= 


mmm  axTii* 


SIMPLETONS,  SCORNERS  AND  FOOLS,  IN  THE 
SCRIPTURAL  ACCEPTATION  OF  THE  TERMS, 
ENTREATED  TO  DESIST  FROM  THEIR  SIMPLI- 
CITY, SCORNING  AND  FOLLY,  AND  TO  ACCEPT^ 
THE  OVERTURES  OF  DIVINE   MERCY. 


^^IIow  long,  ye  simple  ones,  will  ye  love  simpU- 
city,  and  scorners  delight  in  their  scorning, 
and  fools  hate  knowledge,^^ 

THESE,  my  brethren,  are  the  words  of  divine 
wisdom  personified,  addressed  to  the  sons  of  levi- 
ty, madness,  and  folly,  expostulating  with  them  on 
the  unreasonableness  of  their  conduct.  This  chap- 
ter contains  a  great  deal  of  most  excellent  counsel 
delivered  by  King  Solomon  its  author.  In  verse  7, 
we  are  taught  that  "the  fear  of  the  Lord  is  the  be- 
ginning of  wisdom  ;  in  verses  8  and  9,  the  best  of 
counsel  is  given  to  the  youth  ;  "My  son,  hear  the 
instruction  of  thy  father  and  forsake  not  the  law 
of  thy  mother  ;  for  they  shall  be  an  ornament  of 
grace  unto  thy  head,  and  chams  about  thy  neck  ;-' 
In  verse  10,  and  downward  to  the  19th  inclusive; 
he  cautions  sinners  against  evil  company,  and  its 
snares  and  dangers.  Consult  the  passage  at  largo 
M2i 


150 

In  verse  20,  he  informs  us  ;  ^'Wisdom  crieth 
without,  she  uttereth  her  voice  in  the  streets  ;"  21 ; 
^'She  erieth  in  the  chief  place  of  concourse,  in  the 
opening  of  the  gates,  in  the  city  she  uttereth  her 
words  saying  ;'^  In  the  language  of  my  text  ; 
'^How  long,  ye  simple  ones,  will  ye  love  simplici- 
ty, and  scorners  delight  in  their  scorning,  and 
fools  hate  knowledge  :'' 

These  words  manifestly  present  to  our  minds 
this  idea,  that  the  conduct  of  sinners  in  hating  wis- 
dom and  knowledge  and  goodness,  is  extremely 
foolish.     I  design  to  show, 

I.  When  people  may  be  said  to  be  actmg  the 
simple  and  foolish  part  suggested  in  my  text,  or 
in  other  words,  who  arc  these  simpletons,  scorner? 
and  fools. 

II.  Why  the  part  these  people  are  acting  must 
be  viewed  as  the  most  extreme  simplicity  and  fol- 

III.  I  shall  expostulate  a  little  with  them  on 
the  extreme  simplicity  and  folly  of  their  conduct, 
and  propose  a  few  dissuasives  against  it. 

I.  I  am  to  show  when  persons  may  be  said  to 
be  acting  the  foolish  and  simple  part  suggested  in 
my  text,  or  in  other  words,  who  are  these  simple^ 
tons,  scorners  and  fools.  How  long,  ye  simple 
ones,  will  ye  love  simplicity? 

1.  They  certainly  are  simple  ones,  and  loving- 
simplicity  ^Yho  are  neglecting  heaven  and  their 
immortal  souls  for  earthly  good  of  any  kind.  Say 
wealth.  Now,  there  is  a  number  of  people  who 
are  so  engaged  about  accumulating  wealth,  that 
they  take  no   time   to  adjust  the   things  whieb 


m 

helong  to  their  peace  ;  no  time  to  pray  ;  to  read 
God's  word;  na}^,  not  even  on  the  sabbath  day. 
Even  these  hallowed  hours  are  stolen  from  religi- 
ous purposes  .and  devoted  to  the  pursuits  of  the 
world.  How  is  this  sacred  day  abused  by  thou- 
sands of  the  human  race  ?  How  is  it  devoted  by 
many  to  sloth,  to  indolence,  to  business,  to  amuse 
ment,  to  visits?  Say  honor.  Some  in  the  pwsuit 
of  preferment  and  elevation  are  neglecting  God 
and  heaven  and  things  divine.  Their  grovelling 
souls  appear  to  be  taken  up  altogetlicr  with  ad- 
vancement ;  and  to  ol^tain  the  good  opinion  of  the 
public,  goes  farther  with  them  than  to  obtain  the 
favour  of  God  their  maker.  Say  carnal  pleasure. 
Many  are  so  taken  up  with  a  course  of  what  the 
world  calls  pleasure,  the  gratification  of  their -car- 
nal propensities,  that  forsake  thereof,  they  forfeit 
everlasting  happiness,  and  debase  themselves  by 
indulging  in  every  species  of  sensual  gratiiication  ; 
such  as  intoxication  and  impurity.  These  are 
simpletons  to  all  intents  and  purposes.  Now,  if 
these  are  simpletons  who  are  proposing  to  them- 
selves some  gratification  of  their  avarice,  their  ap- 
petites and  ambition,  what  «hall  we  say  of  the 
swearer,  the  liar,  tlie  mischief  maker  ?  Are  they 
not  simpletons  too?  Yet  how  many  of  mankind 
are  thus  volunteering  in  the  cause  of  darkness  and 
serving  the  devil  most  disinterestedly  ?  This  is 
eommitting  wickedness  for  its  own  sake,  which  is 
certainly  disinterested  wickedness. 

Bat  there  are  scorners  also  mentioned  in  my 
ti&xt ;  "And  the  scorners  delight  in  their  scorn- 
ing." These,  sirs-,  are  they  who  not  contented  witii 


4^ 

Beglecting  religion,  actually  despise  it,  and  tnafce 
it  the  matter  of  their  ridicule  and  contempt;  abois* 
ing  it,  and  endeavoring  to  render  it  despicable  ifi 
the  view  of  others. 

Fools  are  also  mentioned  in  my  text;  "And 
fools  hate  knowledge."  Here  it  is  manifest  divine 
wisdom  gives  them  the  epithet  of  fools,  who  hate 
knowledge.  And  how  many  are  of  this  descrip-,- 
tionin  the  world  ?  How  many  amongst  our  acquain-- 
tances?  Yea,  how  many  amongst  ourselves?  Do 
they  not  manifestly  hate  knowledge,  who  decline 
all  the  meansof  instruction,  when  they  might  con  . 
venienlly  wait  on  those  means  ?  Do  they  not  hate 
knowledge,  especially  religious  knowledge,  whicK 
is  what  our  text  contemplates,  who  let  the  bible 
lie  by  them,  shut  up  from  week  to  week  without 
opening  this  sacred  and  invaluable  book,  even  on 
the  hallowed  sabbath;  but  will  rather  spend  its 
sacred  hours  in  visiting  or  sleep,  than  employ  them 
in  reading  the  holy  word  of  God.  Do  they  not 
hate  religious  knowledge  who  neglect  every  mean 
©f  information  which  divine  wisdom  hath  appoint- 
ed? 

II.  I  am  to  show  why  the  part  they  are  acting 
must  be  viewed  as  extreme  simplicity  and  folly; 
"How  long,  ye  simple  ones,  will  ye  love  simpli- 
city r" 

1.  The  part  they  are  acting  is  extreme  simplici- 
ty, because  they  are  proposing  happiness  to  them^ 
selves  where  it  never  will  be  found,  from  the  en- 
joyment of  the  world,  and  the  things  of  it.  That 
this  world  cannot  make  mankind  happy  is  mani- 
Tcst  from  human  experience.    No  man  has  realised 


153 

this  happiness.  Witness  the  case  of  King  Solo- 
mon as  you  find  his, experience  recorded  ;  Eceles. 
in,  1— rll ;  ^^Isaid  ni  my  heart,  go  to  now,  I  will 
prove  thee  with  mirth,  therefore  enjoy  pleasure  ; 
and  behold  this  also  is  vanity.  I  said  of  laughtei* 
it  is  mad,  and  of  mirth,  whatdoeth  it  r  I  sought  in 
mine  heart  to  give  myself  unto  wine  ;  yetacquamt- 
ing  mine  heart  with  wisdom  ;  and  to  lay  hold  on 
folly,  till  I  might  sec  what  is  that  good  for  tiie  sons 
©f  men,  which  they  should  do  under  heaven  all 
the  days  of  their  lifc.'^  Now,  from  these  three  llrst 
verses  of  the  chapter,  it  is  mand'est  the  king's  de- 
sign was  to  put  the.  matter  fairly  to  trial  how  far 
the  world  and  its  enjoyments  could  satisfy  the  huv 
man  mind  and  make  a  man  happy.  Tins  he  plain- 
ly  avows  to  be  his  design  in  the  third  verse.  The 
subsequent  verses,  four,  and  down  ward,  will  plainly 
«how  us-whetheror  not  he  was  in  an  eligible  bitu- 
ation  for  acquiring  happiness  ;  ''I  made  mc  great 
works,  I  builded  me  houses,  7^  lilanted  me  vine^ 
yards,  I  made  me  gardens  and  orchards,  and  I 
planted  me  trees  in  them.of  all  kinds  of  fruits  ;  1 
made  me  pools  of  water,  to  water  therew^ith  the 
wood  that  bringeth  forth  trees  ;  I  got  me  servants 
and  maidens,  and  had  servants  born  in  my  house  ; 
alsg  I  had  great  possessions  of  great  and  small  cat- 
tle, above  all  thdt  w  ere  in  Jerusalem  befoi-e  me  ; 
I  gathered  me  also  silver  and  gold,  and  the  peculi- 
ar treasures  of  kings  and  of  the  provinces  ;  I  gat  me 
men-singers  and  women. singers,  and  the  delights  of 
the  sons  of  men,  as  musical  instruments,  and  that  of 
all  sorts.  So  I  was  great,  and  increased  more  than 
5i]l  that  we^Q  before  me  m  Jerusaiqio;  also  m^^ 


wisdom  remained  with  me.  And  whatsoever  mine 
©yes  desired  I  kept  not  from  them,  I  withheld  notr 
my  heart  from  uny  joy  ;  for  my  heart  rejoiced  i» 
all  my  labour  ;  and  this  was  my  portion  of  all  my 
labour."  Now,  sirs,  is  there  not  combined  here 
©very  ingredient  for  the  promotion  of  human  hap- 
piness, so  far  as  happiness  depends  on.  or  can  bt 
promoted  by,  sensual  delights  ?  Here  are  concen- 
tered wisdom,  wealth,  honor,  greatness,  servants 
and  music.  Is  there  any  thing  wanting  ?  Noth- 
ing. All  the  ingredients  of  felicity  are  here.  Thfe 
man  must  be  happy.  I  would  suppose  he  knew 
iest  himself.  Let  him  speak  ;  verse  11  ;  *'TheA 
I  looked  on  all  the  works  that  my  hands  had 
'fv'rought,  and  on  the  labor  that  I  had  labored  to  do} 
^ud  behold  all  was  vanity  and  vexation  of  spirit,  and 
there  was  no  profit  under  the  sun,"  Then,  vvc  find, 
he  that  made  the  experiment,  fairly  pronounces  if 
ail  vanity  and  vexation  of  spirit,  and  there  is  no  pro- 
iit  under  the  sun. 

2.  The  part  which  wicked  and  ungodly  mi:'% 
are  acting  would  be  extreme  folly,  if  they  could 
aven  obtain  as  much  happiness  from  the  world 
as  their  own  fervid  and  sanguine  imaginations 
promise  them  ;  "  For  what  is  a  man  profited,  if  he 
4liull  gain  the  whole  world  and  lose  his  ownsoulj^ 
or  what  shall  a  man  give  in  exchange  for  his  soul  r"' 
Mat.  xvi,  26.  Now,  sirs,  if  men  expose  them- 
-selves  to  everlasting  torments  for  present  pleasures^ 
are  they  not  acting  the  part  of  extreme  folly,  how 
.great  soever  these  present  pleasures  may  be?. 
What  proportion  is  there  between  time  and  eter- 
fiity,  or  beiwe,en  present   aud  fnture^  eiyoyjnent^f 


155 

^s  Rot  this  letting  go  the  greater  far  the  lessee 
^ood  ?  And,  su's,  is  not  this  always  the  part  of 
folly?  Suppose,  sir,  you  have  two  notes  due,  one 
for  five  thousand  dollars,  the  other  for  fifty,  and 
you  can  possibly  collect  either  of  them,  but  cannot 
possibly  collect  both  ?  Which  does  common  pru- 
dence say  shall  be  abandoned,  and  which  collected? 
Cannot  every  child  of  seven  years  answer  ?  Let 
;go  the  smaller  to  collect  the  greater,  if  both  can* 
not  be  secured. 

3.  The  conduct  of  sinners  is  extremely  foolish 
because  they  are  pursuing  the  very  courses  whicli 
will  actually  lead  to  pam  instead  of  pleasure. 
Yea,  my  friends,  so  far  are  those  sensual  indul- 
gences  which  sinners  pursue  from  leading  to  feli- 
«ty,  that  they  lead  a  directly  contrary  course,i 
Witness  the  conduct  of  the  drunkard,  and  his 
deplorable  situation  ;  his  sickness,  his  fever,  his 
family  peace  destroyed,  his  wife's  affections  alienat- 
ed, his  children  discouraged,  his  credit  sunk,  his 
standing  in  society  let  down.  Take  these  things^ 
ieareful  observer  into  view,  and  then  say  whether 
his  indulgences  lead  to  happiness  or  misery  ?  Wit- 
ness the  adulterer,  who  by  his  irregular  conduct^ 
alienates  the  affections  of  a  lawful,  perhaps  a  very 
amiable  wife,  destroys  his  family  happiness  and 
peace,  and  induces  a  long  train  of  evils,  for  all 
"which  he  hath  nothing  in  return  but  the  illicit 
tjmbraces  of  a  base  harlot,  who  fixes  on  him  ii 
loathsome  and  degrading  disease,  which  shall  be 
as  rottenness  in  his  bones.  Witness  the  angry, 
ill  tempered,  and  malignant  man.  Ah !  what 
.groans  are  those  I  hear  itJ  that  adjoining  room  '^ 


156 

O  how  hollow  they  are  !  Ah  how  like  the  groaiis 
of  death!  And  such  indeed  they  prove  to  be. 
They  grow  taint !  they  cease  !  The  patient  has 
jusf  expired  !  As  the  last  hollow  groan  ceased 
the  miserable  suiicrer  gave  op  the  ghost,  and 
reluctantly !  O  how  reluctantly  !  surrendered  his 
blood  stained,  sullen  soul,  into  the  hand  of  him  who 
gave  it.  I  enquire  the  cause  ;  I  am  informed  the 
deiith  resulted  irom  the  passage  of  a  leaden  ball 
thi'ough  his  bowels,  andwhich  left  his  body  close 
by  the  spine.  I  enquire  farth<;r  how  he  received 
this  mortal  wound  ?  No  general  war  prevails, 
my  peaceful  country  is  not  invaded.  I  am  inform- 
ed he  fell  in  a  duel,  resulting  from  the  following 
circumstance :  'Phe  deceased  a  few  days  ago 
entered  the  common  room  of  a  public  house  in 
which  some  gentlemen  were  already  seated.  A 
favorite  dog  followed  him,  and  took  his  station 
very  near  to  one  of  the  gentlemen  previously 
seated,  who  had  his  riding  whip  in  his  hand.  And 
notwithstanding  this  young  gentleman  had  no  ap- 
pearance of  self  conceit  or  vain  glory,'  yet,  he 
thonght  himself  entitled  to  company  something 
more  respectable  than  reynard,  and  gave  him  a 
cut  round  the  flanks  with  his  horsewhip,  for  the 
purpose  of  making  him  clear  the  room,  in  which  he 
eiasily  succeeded  ;  reynard's  high  toned,  and  right 
honorable  master,  resented  the  stroke  given  to  the 
dog,  a  quarrel  ensued,  which  terminated  in  the 
field  of  downright  honor,  where  the  master  of  the 
dog  received  the  wound  which  has  just  ended  his 
earthly  existence.  [Founded  on  fact.J  Do  the 
scriptures  speak  the  truth  when  they  tell  us  that 


1^7   . 

*•  Bloo  ly  and  deceitfal  mzn  shall  not  live  out  half 
their  days;"  Pr^alm,  Iv,  23. 

4.  The  simplicity  of  sinful  courses  appears  man- 
ifestly in  this.  If  ever  the  sinners  who  ure  pur- 
suing them  repent  at  all,  repentance  and  reforma- 
tion will  be  so  much  tlie  more  difiicult,  by  how 
much  the  longer  the  sinner  has  indulged  in  his 
transgression.  Now,  sirs,  to  render  a  thing  which 
we  ourselves  have  to  do,  and  really  calculate  on 
doing,  much  harder  by  our  own  act  and  deed,  is 
certainly  the  part  of  extreme  folly.  This  folly  is 
manifest  at  first  blush. 

5.  The  course  sinners  are  pursuing  is  extremely 
snnple,  because  the  service  in  which  they  are  en- 
gaged is  so  perfectly  unreasonable.  Whatever 
course  of  human  conduct  contradicts  every  dictate 
of  right  reason,  must  be  a  foolish  and  simple  course. 
But  such  is  that  the  sinner  pursues.  What  reason 
is  there  why  we  sliould  revolt  from  Grod  our  right- 
ful sovereign,  and  devote  ourselves  to  the  adver- 
sary of  souls  ?  W^hat  reason  is  there  that  we 
should  violate  the  reasonable  commandments  and 
law  of  our  God,  and  offend  his  divine  majesty  ? 

III.  lam  to  conclude  by  expostulating  a  little 
with  sinners  on  the  simplicity  and  folly  of  their 
conduct,  and  urge  a  few  dissuasives  against  it; 
''  How  long,  ye  simple  ones,  will  ye  love  simplici.^ 
ly,  and  scorners  delight  in  tiieir  scorning,  and 
fools  hate  knowledge  ?" 

Now,  sinners,  I  do  most  earnestly  beseech  you 

to  stop,  and  think:  seriously,  what  you  are  doing. 

Consider  you  cannot  harden  your   heart  againsi, 

C4od  and  prosper;    -' He  is   wise  in   heart   and; 

Vol   II.  N. 


M8 

mighty  in  strength,  who  hath  hardened  himself 
against  him  and  prospered  ?"  O  sinner,  you  are 
not  in  the  road  to  happiness  even  in  this  world  ! 
Even  in  this  life  the  believer  is  much  happier  than 
you.  You  are  in  danger,  sinner,  the  most  awlul 
and  dreadful,  and  I  tenderly  beseech  you  to  con- 
sider it  before  it  be  eternally  too  late  !  You  are 
liable  to  die  at  any  moment  and  be  lost,  irrecover- 
ably lost !  You  are  in  danger  of  sinning  away 
your  day  of  grace,  and  provoking  the  almighty 
God  to  swear  in  his  wrath,  you  shall  not  enter 
into  his  rest.  By  your  sinful  courses  you  are 
planting  your  dying  pillow  with  thorns,  and  how- 
ever conscience  may  now  be  stifled  by  guilt,  or 
lulled  to  sleep  in  the  languors  of  pleasure,  it  will 
probably  roar  loudly  then,  and  O  !  how  dreadful 
its  accents  !  You  have  to  die  sinner  and  appear  a 
naked  and  disembodied  spirit  before  your  God. 
The  death  of  a  despairing  impenitent  sinner,  O 
how  dreadful  I  That  of  a  saint  how  tranquil,  how 
serene,  how  desirable !  A  crown  of  immortal 
glory  is  in  your  offer  ;  0  sinner !  have  you  no 
ambition  to  seize  the  blessed  prize  ?  Now  is  your 
time.  O  how  long  will  ye  love  simplicity  ?  Eter- 
nal happiness,  how  sweet  the  sound!  You 
have  souls,  my  dear  friends,  of  incalculable  value. 
Arc  you  willing  to  lose  them  forever  ?  Those 
souls,  sirs,  are  exalted  in  their  powers  and  capa- 
cities ;  I  hope  you  will  not  be  willing  to  lose  them. 
Those  souls  are  eternal  in  their  duration,  O  can 
you  think  of  losing  them  to  all  eternity  ?  By  tum- 
ping from  your  sins,  you  will  gratify  all  holy  beings 
hi  heaven  and  on  earlh   so  far  as  they  shall  be 


16^ 

acquainted  with  it ;  ^^  Likewise  I  say  unto  you 
there  is  joy  in  presence  of  the  angels  of  God  over 
one  sinner  that  repenteth,"  and  I  presume  the  same 
sacred  occurrence  affords  joy  likewise  to  pioufr 
souls  on  earth.  The  Lord  Jesus  Christ  died  for 
sinners,  and  shall  he  die  in  vam,  with  regard  tt» 
you  ?  Shall  this  benevolent  saviour  die  to  atone 
for  our  vilest  sins  with  his  precious  blood  ?  And 
shall  we  cry  out,  crucify  him  ?  May  the  Lord  for- 
bid it  of  his  infinite  mercf .    Amen. 


■  mt,Aiv 


^'^^mmw  zzTiai*     i 


THE    MAK    OF    GOD    ENGAOIiafG    HIS     HEART    T«» 
APPROACH  UNTO   GOD, 


5eTe,\\\ia\\^  XXX,  ^i,  last  t5\av\»e* 

^■Forivho  is  this  that  engaged  his  heart  to  apy 
proach  unto  me,  saiih  the  Lordf^' 

FROM  the  18th  verse  of  this  chapter   to  the 
words  of  my  text,  the  restoration  of  the  Jews  to  their 
own  land  and  the  distinguishing  blessings  of  the 
gospel  are  particularly  predicted  ;  "Thus  saith  the 
Lord,  behold  I  will  bring  again  the  captivity  of 
Jacob's  tents,  and  have  mercy  on  his  dwelling 
places  ;  and  the  city  shall  be  builded  on  her  own 
heap,  and  the  palace  shall  remain  after  the  man- 
lier   thereof.     And   out    of  them    shall    proceed 
thanksgiving  and  the  voice    of  them    that  make 
merry  ;  and  I  will  multiply  them,  and  they  shall 
not  be  few,  and  I  will  also  glorify  them  and  they 
shall  not  be  small.     Their  children  also,  shall  b<? 
as  aforetime,  and  their  congregation    shall  be  es- 
tablished before  me,  and  I  will  punish  all  that  op- 
press them.     And  their  nobles  sliall  be  of  them- 
selves, and  their  governor  shall  proced  from  the 
midst  of  them  ;  and  I  will  cause  him  to  draw  near 
unto  mc  ;  for  who  is  this  that  engaged  his  heart  to 
approach   unto  me,  saith  the  Xitord./'     Here  w^. 


16^1 

may  observe  there  is  an  approach  unto  the  Lord 
made  ;  and  an  engagedness  in  the  person  making 
that  approach  that  his  heart  might  be  in  it.  In 
treating  this  subject  I  design  the  following  order; 

I.  I  shall  show  what  it  is  to  approach  unto  God 
In  the  sense  of  my  text. 

II.  In  what  particular  ways  or  duties  we  are  to 
approach  unto  God. 

III.  By  what  means  we  should  endeavor  to 
engage  our  hearts  to.approach  unto  God,  and  then 
apply  the  subject. 

I.  I  am  to  show  what  it  is  to  approach  unto 
God  in  the  sense  of  my  text. 

Approaching  a  particular  person  simply,  means 
coming  nigh  unto  that  person  so  that  enjoyment 
may  take  place  and  that  there  may  be  mutual 
communications  between  the  person  thus  approach- 
ing and  the  person  approached.  While  we  are  at 
a  great  distance  from  any  individual  of  our  fellow 
men,  we  cannot  have  that  intimate  communion  and 
fellowship  with  him,  which  we  could  and  would 
have,  if  near.  Though,  through  the  happy  disco 
very  of  letters,  friends  may  have  a  kind  of  commu 
nion  and  intercourse  with  each  other  even  at  the 
distance  of  half  the  circumference  of  the  earth,  yet, 
much  the  most  dear  and  sweet  communion  they 
have,  is  when  they  can  approach  each  other,  and 
converse  face  to  face. 

Now  when  the  great  God  enquires,  as  in  my 
text ;  "who  is  this  that  engaged  his  heart  to  ap- 
proach unto  me^'  we  do  not  conceive  of  it  as  ne- 
oessarily  implying  corporal  motion,  or  that  it  has 
particular  respect  to  locality  or  chanuc  of  place, 
.N2 


m 

With  regard  ta  |>1ace,  we  never  «an  be  nearet  i« 
God  at  one  time  than  another.     In  this  fespect  he 
is  intimately  nigh  to  every  one  of  us  ;  for  "In  him 
we  live,  move    and  have  our  being.;''  Acts  xvii, 
28.     With  regard  to  God's  e&sential  presence,  he 
is  as  near  us  one  time  as  another.     In  this  respect 
tie  is  as  near  to  the  greatest  sinuer  on  earth  as  the 
greatest  saint,  and  as  near  to  Belzebub  m  hell  as 
to  Gabriel  in  heaven.     Approaching  God   in  the 
sense  of  my  text,  is    having  communion  and    fel- 
lowship  with  him.     And  persons  are  then   said 
with  propriety  to  approach  unto  God  w  hen  they 
have  spiritual  intercourse  and  fellowship  with  him,, 
and  only  then.     For  notwithstanding  we  are  en- 
circled in  his  being,  and  he  is  in  a  literal  sense  iu-» 
timately  nigh  to  every  one  of  us  ;  yet,  while  we 
are  in  a  state  of  sin  and  enjoy  no  communion  with 
God,  we  are  in  a  moral  and  spiritual  sense  at  an 
infinite   distance  from  him;  Ephes.  ii,  13;  "But 
now  in  Christ  Jesus  ye  who  sometime  w'ere  far  off 
are  made  nigh  by  the  blood  of  Christ/"    Then  we 
see  at  one  time  those  christian  Erphcsians  were  far 
off  from  God  ;  at  another  time  they  were  brought 
nigh,  though  no  doubt,  they  lived  all  the  while  ia 
the  same  towns,  nay,  very  probably,  in  the  same 
houses.     Then  this  plainly  confirms  what  we  have 
said  above  ;  for  whenever  a  soul  has   sweet  com- 
munion and  fellowship  with  God  he  may  be  said^ 
with  strictest  propriety,  to  be  brought  nigh  to 
God.     Nor  is  it   at   all  material  to  this  spiritual 
approach  in  what  part  of  the  universe  such  soul 
may  be. 
But  in  order  to  entire  satisfaction  on  this  subje'ctV 


i6^ 

5K4t  is  necessary  to  make  a  few  observations  on  thi^ 
communion  and  fellowship  with  God. 

There  is  certainly  a  particular  kind  of  commu- 
nion and  fellowship,  which  can  and  does  take  place 
betwixt  the  man  of  piety  and  his  God,  when  thafc 
eternal  being  causes  his  light  to  shine  on  the  christi 
an  believer,  and  on  the  road  that  leads  him  to  the 
lamb  ;  and  when  he  is  made  to  exult  in  God  his 
saviour.  And  to  the  truth  of  this,  every  christian 
believer  can  in  a  greater  or  less  degree  bear  his 
testimony.  This  sweet  intercourse  is  better  un- 
derstood by  the  true  believer  who  feels  it  through 
grace,  than  expressed  to  him  by  any  third  person. 
When  God  causes  his  light  to  shine  upon  the  belie 
ver,  so  that  divine  truths  are  more  clear,  plain  and 
impressive  than  usual,  and  the  soul  sweetly  delights 
in  contemplating  them,  and  viewing  the  glorious 
and  lovely  character  of  God,  then  I  think  it  may 
be  said,  there  exists  communion  and  fellowship 
with  God.  When  the  soul  approaches  in  heart  to 
God  and  communion,  and  fellowship  takes  place 
between  them,  the  unbounded  love  of  God  to  <^ 
lost  and  ruined  world  is  sensibly  realized,  and  the 
>^oul  warmly  loves  his  God  in  return  ;  Psalm  xxix., 
3  ;  ^^My  heart  was  hot  within  me;  whilst  I  was^ 
musing,  the  fire  burned,  then  spake  I  with  my 
tongue  ;"  Luke  xxiv,  32  ;  "And  they  said  one  to 
another,  did  not  our  heart  burn  within  us  while  he 
talked  with  us  by  the  way,  and  while  he  opened 
the  scriptures.'^  When  the  soul  has  a  deep-felt? 
sense  of  sin,  not  only  as  dangerous,  but  as  vile 
and   improper,  and  hates  it  as  done    against  an 

-infinitely  holy  God,  and  dishonorable  to  him,  and 


1^ 

icels  holy  meltings  of  soul  that  ever  he  has  becu 
guilty  of  a  thing  so  vile  and  base,   then  I  think  he 
may  be  said  with  much  propriety  to  approach  God, 
for  here  is  communion  with  him.    When  the  soul  of 
a  worshipper  has  sweet  liberty  in  prayer  and  en- 
largement of  heart,  feeling  desires  after  conformity 
to  God  and  communion  with  him  which  cannot  b6 
expressed ;  and  the  spirit  maketh  intercessions  for 
him  with  groanings  wdiich  cannot  be  uttered,  then, 
I  presume,  communion  may  be  said  to  take  place 
betwixt  God  and  that  soul,  and  we  may  be  said  to 
approach  him.     Tliat  it  is  sometimes  the  case  w  ith 
the  true  believer,  that  he  has  his  heart  so  filled  with 
divine  things,  and  so  overwhelmed  with  a  sense  of 
the  divine  goodness,  that  he  has  not  sufficient  com- 
mand of  language  to  express  his  feelings,  and  that 
the  spirit  of  God  in  this  case  grants  him  special  and 
divine   assistance     by   an   enlargement   of  heart 
which  can  be  expressed  by  a  kind  of  groanings  on- 
ly, is  the  manifest  doctrine  of  St.  Paul  ;  Rom.  viii, 
26 ;  ^'Likewise  the  spirit,  also,  helpeth  our  infir- 
mities, for  we  know  not  what  we  should  pray  for 
as  we  ought ;  but  the  spirit  itself  maketh  interces- 
sions  for  us  with  groanings  which  cannot  be  utter- 
ed."    When  the  believer  feels  a  sweet  resolution 
of  will  into  the  divine  will,  and  happy  in  the  consi- 
deration, that  God  reigns  and  is  sw  eetly  delighted 
with  the  divine  government,  and  with  all  the  pro- 
ceedings of  the  deity,  it  may  be  said,  I   presume, 
here  is  spiritual  communion  and  a  sweet  approach 
to  God.     Suffice  these  observations  on  this  point 
We  proceed  to  consider  ; 

11.  In    what  particular   ways  and  duties  tl?> 
believer  ought  to  approach  God. 


We  have  already  observed  that  God  is  not  to 
be  approached  corporally,  but  spiritually  ;  and  that 
we    may    approach  him    and    have  eommtinion 
with  him,  he  has  appointed  certain  ordinances  of 
divine  institution,  and  in  those  we  are  to  approach 
our  God.     We  are  to  approach  him  in  reading  his 
word.     This  is  ordained  by  the  great  and  adora- 
ble saviour  himself;  John    v,  39;  '^  Search  the 
scriptures,  for  in  them  ye  think  ye  have  eternal 
life;  and    they  are    they   which  testify   of  me.'' 
And,  sirs,  I  presume  there  is  no  doubt  but  that 
God's  people  often  find    sweet   intercourse   with 
God    when  engaged  with  earnestness  and  rever- 
ence in  reading  his  sacred    word.     O  christian, 
have  you  not  found  this  sacred  word  sweeter  than, 
honey  or  the  honey  comb  to  your  taste  ?   Has  it 
not  in  a  thousand  happy  instances  been  found  to 
prove  life,  and  power,  and  quickening  to  your  souls? 
Can  you  not  well  remember  the  time  and  place^ 
and  the  dreadfully  perplexed  situation  of  mind  ift 
which  you  were  when  you  applied  to  these  lively 
oracles  to  try  if  you  could  find  there  the  path  of 
duty,  and  what  the  Lord   would  have  you  do  ? 
And  O  how  have  you  been  illummated,  blessed; 
and  favored  in  consulting  this  holy  book  ?    Have 
not  your  fears   been  given  to  the  wind  ?     While 
you  read   of    the  holy  Jesus,  his    undertaking, 
his  obedience,    his   excruciatmg  torments,   even 
unto  blood  and  death  for  sinners,  all  he  did,  and 
all  he  suffered  for  the  guilty,  and  also,  the  inlluene- 
es  of  the  blessed  spirit,  have  not   the  clouds,  an.d 
darkness   that   e>nveloped    your   soul,  even   unto 
inucU  dread  and  uxmbliog  been  dissipated,  a«  th<:' 


166 

iiiorning  clouds  and  early  ^ew,  before  the  golden 
ruler  of  the  day,  when  rising  in  all  his  majesty 
and  glory  ?  O  my  christian  brother,  O  my  sister 
in  Christ,  what  says. your  favored  experience  on 
this  subject  ?    Do  you  answer 

"  Should  all  the  forms  that  men  devise, 

Assault  my  faith  with  treacherous  art, 
I'd  call  them  vanity  and  lies, 

And  bind  the  gospel  to  my  heart  ?".... Watt4. 

In  this,  my  christian  friend,  the  brother  who 
addresses  you  pledges  you  with  all  his  heart  and 
soul.  May  the  Lord  of  his  infinite  mercy  grant^ 
that  we  may  all  live  and  die  clasping  the  gospel 
and  the  precious  redeemer  it  reveals  to  our  hearts. 
So  shall  it  be  well  with  us.  How  exceeding  the= 
change  which  the  grace  of  God  makes  on  the  hu- 
man mind  with  regard  to  this  precious  gospel  i 
Well  does  the  speaker  recollect  the  feelings  of  his 
own  heart  with  respect  to  this  matter.  He  was 
early,  very  early  in  life,  taught  to  read  the  holy 
scriptures  by  his  mother,  as  she  sat  at  her  spinning 
wheel.  And  he  could  read  that  sacred  book  with 
considerable  ease  before  he  ever  saw  the  inside  of 
a  school  house.  And  at  that  early,  period  of  his 
life,  and  long  after,  certain  passages  of  this  sacred 
book  pleased  his  juvenile  mind  very  much ;  more 
particularly,  he  was  much  delighted  to  see  how 
the  old  eastern  monarch  and  his  ungodly  courtiers 
were  disappointed  about  burning  the  very  virtuous 
Hebrew  youths,  Shadrach,  Meshach  and  Abedne- 
go.  And  he  was  delighted  to  see  these  Hebrew 
youths  who  had  done  no  wrong  to  any  humaa 
ei*eaturQ^  walldng  quit$  at  e,a^e  in  the.  bvixum^ 


1^ 

fiery  fbrnaee,  and  even  the  very  hair  of  their  heads 
not  singed,  nor  the  smell  ot  lire  had  ^jusscd  on 
their  garments.  Do  you  ask,  sceptical  sir,  what 
idea  a  child  of  seven  years  of  age  formed  of  men 
being  in  a  fiery  furnace  and  not  being  burnt  ?  Did 
he  not  see  that  fire  consumed  every  thing  combus- 
tible that  came  within  its  reach  ?  This  he  ac- 
knowledges he  saw,  sir,  and  this  he  sees  yet.  But 
his  calculation  was,  that  the  almighty  God  made^ 
the  iire,  and  consequently,  that  he  could  restrain, 
and  control  what  he  made  at  pleasure.  And  he 
now  thinks  the  same,  when  a  full  half  century  is 
added  to  the  seven  y^ears.  You  say,  your  credulity 
is  put  a  little  to  the  trial.  This  appears  a  little  too 
logical  for  a  child  of  seven  years.  Give  me  leave 
to  help  you  out  on  this  subject.  I  do  not  wish  your 
mind  to  labor  on  my  account.  This  child  of  sev^ 
en  years  was  blessed  at  that  time  with  a  sprightly 
active  minded  mother,  about  thirty -five,  who  was 
at  great  pains  to  assist  his  infantile  calculations, 
just  as  mothers  ought,  and  still  he  thinks  the  same 
on  the  most  mature  reflection  of  which  he  has  beea 
capable  for  forty  years.  O  mothers !  Sacred  name, 
how  I  revere  it !  Be  faithful  to  your  solemn  trust ; 
discharge  your  duty  well;  the  world  will  owe 
you  much,  and  grateful  men  will  pay  it.  Mothers  t 
When  I  see  you  in  the  nursery,  furnishing  the 
milk  of  human  kindness  to  one  lovely  child,  and 
holding  out  the  page  of  moral  and  religious  instruc- 
tion to  another,  using  every  pious  endeavor  to 
form  his  mind  aright  and  "  teach  the  young  idea 
how  to  shoot,"  however  others  may  think,  be 
assured  there  is  one  man  who  thinks  he  sees  yoH 


168 

performing  an  office  as  all  important  to  the  best  in- 
terests of  society  as  the  orator  himself  who  makes 
the  senate  of  a  kingdom  ring  with  the  thunder  of 
his  eloquence. 

The  narrative  of  Joseph  and  his  brethren ,  cap- 
tivated  my  mind    in  very  early   years  to  a  still 
superior  degree,  and  if  this  piece  of  moral  painting 
has  its  parallel  for  all  that  is  tender,  interesting, 
and  pathetic,  the  speaker  never  saw  it,  nor   can 
you  furnish  him  the  sigiit.     But,  notwithstanding 
he  was    charmed,  even  in  childhood,   with  such 
interesting  narratives  as  these,  yet  when  he  came 
to  feel  the  power  of  Crod's  grace,  and  the  illumin- 
ation of  the  holy  spirit,  the  bible  appeared  to  him 
like  a  book  he  had  never  seen  before,  every  thing 
respecting  things  divine  appeared  so  novel.     He 
read   it    with   avidity.     Every    page    almost    of 
this  sacred    volume  presented     somethmg  new; 
something   divinely    interesting.      He  read  ;  he 
wondered  ;  he  adored  !     We  are  to  approach  God 
in  the  preaching  of  the  word.     This  is  likewise 
an   ordinance   of  divine  institution  ;  Mark,  xvi, 
15  ;  "  Go  ye  forth  into  all  the  world  and  ppeach 
the    gospel    to  every    creature."     This  certainly 
made  it  the  duty  of  our  Lord^s  disciples  and  their 
successors  in  office  to  preach  the  gospel  ;  compare 
Heb.    X,    25 ;   ''  Not   forsaking   the  assembling 
ourselves  together   as  the  manner  of  some   is." 
This  certainly  makes  it  the  duty  of  people  to  wait 
»aa  preached  gospel,  and  ordains  that  they  shall 
do  so.     Consequently,  then,  we  are   to  approach 
dur  God  by  waiting  on  a  preached  gospel.     How 
often    have    the    children    of   God    had   swecf 


169 

communion  with  the  blessed  redeemer,  their 
heavenly  friend,  in  waiting  on  the  christian  min- 
istry, and  hearing  addresses  on  divine  subjects? 
How  has  the  truth  come  home  to  their  hearts  and 
served  for  their  quickening,  reproof,  or  comfort? 
Experienced  christians  can  answer  these  questions, 
and  testify  the  truth.  Have  you  not  often  found 
a  pr .-ached  gospel,  spirit  and  life  to  your  soul  ? 
Let  the  humble  believer  answer.  In  prayer  and 
su  plication,  the  christian  believer  is  to  approach 
his  God  ;  and  this  in  various  ways.  See  the 
comaiand  for  retired  prayer,  for  every  individual 
believer  to  pray  b}^  himself,  for  himself;  "When 
thou  prayest,  enter  into  thy  closet,  and  shut  thy 
door  about  thee,  and  pray  to  thy  father  who  is  in 
secret,  and  thy  father  who  seeth  In  secret  shall  re- 
ward thee  openly.''  O  how  often  has  the  humble 
christian  found  his  heart  enlarged  in  this  devout 
exercise  ?  Prayer  is  sweet  to  the  new  born  soul, 
because  therein  he  draws  near  his  ever  blessed 
GoJ,  and  thus  has  communion  and  fellowship 
with  the  father  and  with  his  son  Jesus  Christ, 
Public  prayer  with,  and  as  a  part  of,  the  great 
congregation  is  of  divine  appointment,  and  is  one 
of  the  ways  in  which  christians  are  to  approach 
their  God  ;  Psalm  c,  4  ;  *^  Enter  into  his  gates 
with  thanksgiving  and  into  his  courts  with  praise, 
be  thankful  unto  him  and  bless  his  name  ;"  Psalm 
xxix,  2  ;  "  Give  unto  the  Lord  the  glory  due  unto 
his  name,  worship  the  Lord  in  the  beauty  of  holi- 
ness  ?" 

I  presume  family   prayer    is    another  way   in 
which  chri  faas    ought  to  approach  their   God  ; 
Vol.  U,  N, 


%i7o  ; 

Jeremiah,  X,    25;  ^^Pour  out  thy  fury  upon  the 
heathen  that  know  thee  not,  and  upon  the  fanulies 
that  call  not  upon  thy  name."     Now,  sirs,  if  the 
fury  of  God  is  to  be  poured  out  upon  the  families       ■ 
that  call  not   upon  his  name,  the  deduction  is  as      \ 
plain  as  it  can  be,  that  families  ought  to  call  upon 
his  name.     We  ought  to  approach  our  God  in  the 
solemn  seals  of  his  gracious  covenants  baptism, 
and  the  Lord's  supper.     How  often  has  the  hum- 
ble believ^er  approached  his  God  with  sacred  de- 
light in  these  solemn  ordinances,   and    had  sweet 
communion  and  fellowship  with  him  ?     How  often      i 
in  rising  from  the  hallowed  communion  table  has 
the  christian   believer  been  enabled  to  make  the      I 
language  of  the  spouse   in  another  case  his  own  ? 
Song,  ii,  3,  last  clause  ;  "  I  sat  down  under  his 
shadow  with  great  delight  and  his  fruit  w  as  sweet     ' 
to  my  taste."    How  dear  are  the  ordinances  of  God      j 
to  his  humble  followers  ?  ' 

III.  We  are  to  show  by  what  means  we  are  to  I 
engage  our  hearts  to  approach  unto  God.  Here,  ^ 
my  brethren,  we  may  observe  that  services  ofl'ered 
to  God  without  the  heart,  are  not  acceptable,  be-^^  ■] 
cause  it  is  the  heart  which  God  principally  re-  , 
quires  in  his  service.  No  outw  ard  forms  can  ever  | 
please  God  or  find  acceptance  with  him,  while  ; 
the  heart  of  the  worshipper  is  wanting.  We  are  \ 
then  entering  on  a  very  important  part  of  our  dis- 
course and  our  duty,  when  about  to  show  how  we 
are  to  engage  our  hearts  to  approach  unto  God. 

1.  As  one  way  of  engaging  cur  hearts  to  ap- 
proach unto  God  let  us  rt-mtmber  as  above,  that 
this  is  the  principal  thing,  and  that  without  it  God 


in 

will  not  be  pleased.  We  often  lose  sight  df  this 
great  matter,  and  thus  set  down  contented  with  a 
form  of  Godliness  without  the  power.  Perhaps 
we  perform  with  some  decorum  the  external  round 
of  duty,  but  where  is  the  heart  ?  Is  it  not  often 
almost  forgotten?  Brethren,  these  things  ought 
not  so  to  be  ;  "  God  is  a  spirit  and  they  that  wor- 
ship him  must  worship  in  spirit  and  in  truth." 

2.  Let  us  remember  that  God  always  sees  our 
hearts  and  services  and  is  not  at  the  least  loss  to 
know,  when  the  former  is  wanting.  Let  this  stil- 
us up  to  engagedness  of  heart  to  call  upon  God, 
and  approach  him  humbly  and  earnestly.  God, 
my  brethren,  is  not  to  be  mocked  with  empty 
pretences  when  the  heart  is  far  from  him  ;  and  *be 
it  realised,  he  is  not  capable  of  imposition  by  empty 
pretences,  as  mankind  are.  He  knoweth  perfect- 
ly well  on  all  occasions  what  is  in  man. 

3.  Let  us  carefully  remem'jer  on  all  occasions 
that  when  the  heart  is  wanting  there  is  no  service 
at  all  performed  acceptable  to  God  ;  and  that  thus 
God  will  view  it.  Nv)w,  I  presume,  there  are 
many  persons  in  the  world  who  would  feel  very 
oneasy  if  they  thought  they  performed  no  religious 
s^ervice  at  all,  who  feci  quite  contented  when  they 
have  gone  an  external  round,  though  the  heart  be 
wanting  ;  but  let  all  such  know  assuredly,  that 
nothing  to  purpose  is  done,  if  the  heart  be  wanting; 
Frov.  xxiii,  26;  "My  son  give  me  thine  heart.'^ 

4.  Another  good  way  by  which  to  engage  the 
heart  to  approach  unto  God  is  often  to  examine 
how  we  have  performed  religious  duty,  whether 
the  heart  has  been  in  it  or  not.     I  presume  one 


ire 

great  reason  why  the  heart  of  many  professors  of 
religion  is  so  little  in  the  duties  they  perform,  is 
that  they  scarcely  ever  call  their  hearts  to  an  ac- 
count to  see  whether  they  have  been  engaged  op 
not.  They  just  go  the  external  round  of  duty,  and 
suffer  the  matter  to  pass  off  without  the  heart,  and 
never  so  much  as  seriously  enquire  whether  the 
heart  has  been  in  it  or  not.  Brethren,  let  us  carefully 
and  conscientiously,  by  the  light  of  sacred  writ,  en- 
quire into  the  state  of  our  souls  agreeably  to  divine 
direction  ;  "  Examine  yourselves,  whether  ye  be  in 
the  faith ;  prove  your  own  selves  ;  know  ye  not 
your  own  selves,  how  that  Jesus  Christ  is  in  you, 
except  ye  be  reprobates  ;''  II  Cor.  xiii,  5. 

5.  Let  us  remember  and  contemplate  the  amaz- 
ing love  of  God  to  us,  and  the  incomparable  ex- 
cellence of  the  divine  nature,  till  our  souls  are  all 
on  fire,  and  we  have  thus  affectionately  approach- 
ed our  God.  This  we  shall  find  a  successful  way 
of  engaging  our  hearts  to  approach  unto  God.  How 
excellent  is  the  loving  kindness  of  our  God  ?  How- 
rich  his  grace  ;  John  iii,  16 ;  "For  God  so  loved 
the  vYorld  that  he  gave  his  only  begotten  son,  that 
whosoever  believeth  on  him  should  not  perish  but 
have  everlasting  life."  O  what  love  is  displayed 
here  !  God  giving  his  own  son  to  die  for  lost  and 
guilty  sinnei-s  !  Coniemplate  that  love  aright.  God, 
the  everlasting  and  adorable  God,  exalted  above 
all  creature  comprehension  or  possible  praise. 
This  exalted,  this  glorious  being  adored,  by  Cheru- 
bim and  Seraphim  set  his  blessed  love  from  eter> 
nity  on  lost  and  guilty  man,  and  in  order  to  deliv- 
er him  from  everlasting  ruin,  deputed  his  adorable 


soti  on  the  generous  errand  of  man's  salvation. 
Is  not  this  a  theme  divinely  calculated  to  excite 
our  hearts  to  approach  unto  God.  How  honorable 
the  rank  Almighty  God  has  given  us  in  the  scale 
of  being !  Psalm  viii,  5 — 9  ;  "For  thou  hast  made 
him  a  little  lower  than  tlie  angels,  and  hast  crown- 
ed  him  with  glory  and  honour.  Thou  madest  him 
to  have  dominion  over  the  work  of  thy  hands  ; 
thou  hast  put  all  thmgs  under  his  feet  ;  all  sheep 
and  oxen,  yea,  and  the  beasts  of  the  field,  the  fowl 
of  tlie  air,  and  the  fish  of  the  sea,  and  whatsoever 
passeth  through  the  paths  of  the  seas.  O  Lord, 
our  Lord,  how  excellent  is  thy  name  in  ail  the 
earth!''  Is  not  this  exalted  and  honourable  standing 
given  us  by  the  creating  God  sufficient  to  attach 
US  inviolably  to  his  cause  ?  How  gracious  the 
care  tills  universal  God  has  exercised  over  us  from 
our  earliest  moments  until  the  present  hour.  Who, 
I  beseech  you,  took  care  of  us,  and  safely  guard- 
ed us  from  the  thousand  dangers  which  impended 
us,  when  feeble  infants  we  hung  upon  our  mo- 
ther's breast?  Was  it  not  the  God  of  babes? 
Was  it  not  that  same  Almighty  Being  who  pro- 
tected the  babe  of  Bethlehem,  when  sought  by 
Herod  and  his  men  of  blood  ?  But,  O  sirs,  how 
unavaiHng  all  the  efforts  of  a  Herod  and  his  bar- 
barous soldiers  when  the  mighty  God  of  Jacob  is 
there.  4^nd  shall  not  all  the  tender  mercies  of  our 
God,  and  all  his  loving  kindness,  engage  our 
hearts  to  approach  unto  God  :  who  crowns  our 
lives  vyith  mercy,  who  supplies  our  daily  and  re- 
turning wants,  who  covers  our  tables  with  plenty 
and  to  spare  ?  1,3  it  not  that  bountiful  God  of  the 


vr4 

universe  ^^wlio  enquires  in  my  iexi,  who  isf  tht» 
that  engaged  his  heart  to  approach  unto  me,  saith 
the  Lord?"  And,  O  brethren,  shall  not  all  this 
loving  kindness  engage  our  hearts  to  approach  un- 
to God  ?  Who  sends  the  due  proportions  of  rain 
and  sunshine  so  essentially  necessary  for  fructify- 
ing the  face  of  nature  ?  Ah,  see  those  beautiful 
cornfields,  how  luxuriant  their  growth.  What 
plenty  do  they  promise  ?  Is  it  not  the  Lord  who 
makes  the  grass  crown  the  mountains,  and  the 
corn  grow  so  luxuriantly  for  the  benefit  of  man  }. 
Will  not  these  sacred  considerations  induce  our 
hearts  to  approach  unto  God  our  supreme  bene- 
factor, and  humbly  acknowledge  our  obligations  ? 

6.  Another  good  way  to  engage  our  hearts  to 
approach  unto  God  is,  to  consult  the  experience  of 
eminent  christians  who  have  gone  before  us,  of 
whose  heart  exercises  we  have  some  account,  un- 
til we  grow  ashamed  of  our  dulness  and  negli^. 
gence,  and  our  hearts  become  engaged  unto  God. 
Thus  we  see  in  our  own  nature,  and  very  near  to 
our  own  times,  how  far  human  nature  may  go. 
And  thus  are  we  likely  to  be  quickened  in  the  ser* 
vice  of  God.  I  recommend  this  plan  the  more 
readily,  because  I  think  if  I  am  not  very  much 
deceived,  I  have  felt  the  benefit  of  what  I  recom. 
mend. 

7,  Another  mean  by  which  we  may  stir  up  our 
hearts  to  approach  unto  God  is  to  consider  that 
without  this  \ye  cannot  enjoy,  to  any  high  degree, 
the  comforts  of  religion.  It  will  always  be  a  dull 
drawling  thing  where  the  heart  is  not ;   but  where 

.Jfeis  is,  It  will  be  sweet  and  delightful  Then  it  t? 


1^ 

.ecriainly^  a  matter  of  the  utmost  importance  to  have 
our  hearts  stirred  up  and  engaged  to  approach  unto 
God. 

1.  Learn  from  this  subject  that  a  great  many 
professors  of  rehgion,  who  have  long  had  some 
form  of  rehgion  are  strangers  to  the  power  of  vital 
godliness,  and  to  approachmg  God  in  the  sense  of 
his  word.  This  is  not  done  by  a  mere  outside  and 
show  in  religion  ;  but  by  having  the  heart  sweetly 
engaged  in  his  service.  Without  the  heart  in  re- 
ligion, it  is  impossible  to  please  God  or  meet  his 
sacred  approbation. 

2.  Learn  that  true  heart  religion  is  an  extreme. 
ly  spiritual  thing,  and  external  duties  are  only  th^ 
body  of  this  refined  soul.  To  do  justly,  to  love 
mercy,  and  walk  humbly  with  God,  are  certainly 
important  external  duties  of  the  christian  religioa 
and  such  as  every  true  christian  will  be  careful  to 
practise  and  such  as  every  faithful  minister  of  Jesus 
will  be  careful  to  preach.  But  these  are  mere  ex- 
ternal things,  and  rather  strong  and  lively  evident 
ces  of  religion  in  the  heart,  than  that  sacred  thing 
itself.  Religion  is  radically  seated  in  the  hearty 
and  consists  essentially  in  a  right  temper  of  heart 
toward  God  and  man,  with  such  a  steady  and 
uniform  course  of  practices  as  will  evince  this  tem- 
per of  mind  toward  the  one  and  the  other.  And 
this  justice,  mercy  and  humble  walking  with  God^ 
express  well  this  holy  temper  of  heart,  in  which 
real  and  genuine  religion  essentially  consists. 
Brethren,  let  us  be  assiduous  in  our  endeavors  to 
have  the  heart  right  with  God,  knowingjof  a  cer- 
tainty, that  this  is  the   great   matter   in  religioif. 


m 

JLet  us  solemnly  realise  at  every  hour,  ^^That  God 
js  a  spirit,  and  that  they  who  worship  him  must 
worship  him  in  spirit  and  in  truth  ;"     John  iv,  24. 

3.  Learn  from  this  subject,  that  they  wlio  do 
not  attend  to  the  sacred  word  anti  the  ordinances 
of  divine  institution,  who  live  in  the  neglect  of 
prayer  and  of  reading  the  divine  word,  afford  plen- 
ary evidence  to  every  reader  of  the  sacred  scrip- 
tures, that  they  are  estranged  from  a  life  of  godli- 
licss,  and  do  not  approach  God  at  all  in  the  sense 
of  my  text.  These  are  the  very  specific  things  in 
which  God  has  required  us  to  approach  him. 
And  the  neglect  of  these  things  renders  it  quite 
manifest  we  do  not  ap})roach  him  in  the  sense  of 
his  word.  Can  any  man  of  common  sense,  and 
tolerable  understanding,  ever  bi-ing  himself  to 
believe,  with  the  bible  in  his  hand,  that  a  man 
\vho  lives  prayerless,  is  a  true  christian? 

4.  Learn  how  much  we  have  all  failed  of  ap- 
proaching God  steadily  in  the  sense  of  my  text } 
How  contented  have  we  too  often  been  with  a 
form  of  godliness  without  the  power ;  how 
often  have  we  hurried  over  the  great  and  im- 
portant duties  we  owed  our  God  with  very  little 
of  the  heart  in  them.  Ought  not  the  best  of  ua 
to  blush  before  God  on  account  of  the  careless 
iframe  and  temper  of  mind  of  which  we  have 
been  the  subjects  when  professing  to  approach 
in  duties  of  the  most  signal  solemnity.  Let  us 
repent  therefore  and  do  our  first  works,  les,t 
the  Almighty  grow  weary  of  us  and  our  suit^ 
and  reject  it  and  us  togetlijer.  Let  us  realisia 
how  ^btsplutely  i^u^ispensable  it  is,  that  we  give 


i75r 

the  Lord  our  hearts,  and  how  absolutely  impossi- 
ble it  is,  that  without  these  we  should  please  bin). 
May  the  Lord  add  his  blessing.     AmeN; 


^®mm®ir  ^ai^% 


THE   CHRISTIAN    BELIEVER    ARDENTLY   DESIR 
ING    COMMUNION  WITH  GOD. 


Psalm,  Xlill,  a. 

•'  3/?/  soul  thirsteth  for    God,  the  living  God, 
luhen  shall  I  come  and  appear  before  God  V^ 

THE  psalmist  expresses  in  this  psalm  with 
great  pathos  and  energy  of  language,  the  pain  and 
anxiety  he  felt,  when  bereaved  of  spiritual  conso- 
lation, when  banished  from  the  house  of  his  God, 
and  ungenerously  insulted  by  his  enemies;  but 
amidst  all  his  distress,  expresses  his  entire  confi- 
dence in  God,  that  he  w^ould  yet  help  him  and 
bring  him  forth  out  of  all  his  troubles. 

This  psalm  was  most  probably  composed  by  its 
royal  author,  when  driven  from  Jerusalem  and 
beyond  Jordan,  by  Absalom's  rebellion ;  and 
thus  deprived  of  the  benefit  and  comfort  of  public 
ordinances,  under  his  complicated  and  numerous 
afflictions.  And  to  the  temple  service  at  Jerusa- 
lem, no  doubt  he  has  particular  reference,  when 
he  exclaims  in  the  language  of  my  text,  *^  When 
shall  I  come  and  appear  before  God  ?"  It  is 
highly  probable  he  v>  as  under  some  sore  bodilj 
affliction,   and  there   is    no   doubt  he   felt   deep 


^  179 

spiritual  distress  ;  yet  all  these  things  did  not  de- 
stroy his  confidence  in  God.  His  hope  ail  this 
time  was  in  the  Lord  and  his  prayer  to  the  God 
of  his  lite;  the  Lord  alone  was  all  his  salvation 
and  all  his  desire ;  verse  1  ;  "  My  soul  thirsteth 
for  God,  for  the  living  God,  when  shall  1  come 
and  appear  before  God  r"  As  if  he  had  said  as 
the  hunted  hart  closely  pursued  by  the  howling 
canine  pack,  covered  witli  sweat  and  dust,  panteth 
for  the  cooling  water  brook,  where  he  may  lave 
his  panting  side,  and  slake  his  raging  thirst ;  so, 
with  equal  desire  panteth  ray  soul  after  thee,  O 
God !  "  My  soul  thirsteth  for  God,  the  living 
God,"  &c.  As  the  poor,  sun  burnt,  way  worn 
traveller,  traversing  the  sandy  deserts  of  Arabia, 
for  painful  hours  or  days  together,  thirsts  foi*  the 
cooling  stream  ;  so,  with  equal  strength  of  desire 
does  my  soul  thirst  for  the  living  God  ;  verse  3 ; 
*'  My  tears  have  been  my  meat  night  and  da}'', 
w-hile  they  continually  say  unto  me  where  is  thy 
-God  ?"  Through  my  distress  of  mind  and  my 
painful  feelings  I  have  almost  forgotten  my  daily 
food,  but  my  tears  appear  to  be  my  daily  repast ; 
V.  4 ;  "  When  I  remember  these  things,  I  pour 
out  my  soul  in  me  ;  for  I  had  goue  with' the  mul- 
titude, I  w  ent  with  them  to  the  house  of  God 
with  the  voice  of  joy  and  praise,  with  a  mul- 
titude that  kept  holy  day."  This  pious  man 
delighted  greatly  in  the  sanctuary  service  of 
his  God.  He  greatly  rejoiced  in  going  with 
the  tribes  of  Israel  to  the  temple  service  in 
Jerusalem.  Witness  his  own  language  elsewhere ; 
Psalm  Ixxxiv,  18 ;  "For   a  day  in  thy  courts  is 


180  . 

better  than  a  thousand.  I  had  rather  be  a  doov- 
keeper  in  the  house  of  my  God,  than  to  dwell  in 
the  tents  of  wickedness."  In  the  5th  verse  ha  chides 
his  soul  for  being  so  much  depressed  and  so  low 
spirited,  as  if  it  implied  a  deficiency  of  faith  ;  as  I 
presume  it  did  ;  *^  Why  art  thou  cast  down,  O  my 
soul,  and  why  art  thou  disquieted  within  me  ? 
Hope  thou  in  God,  for  i  shall  yet  praise  him  for 
the  help  of  his  countenance/'  This  is  the  lan- 
guage of  faith,  and  here  it  gets  the  ascendency  over 
uni^elief  In  verse  6,  he  addresses  his  God  with 
a  promise,  that  though  he  was  deprived  in  divine 
providence,  and  in  the  course  of  human  events,  of 
waiting  upon  him  in  the  temple  service,  yet  he 
would  still  be  mindful  of  his  God  in  his  retirements 
and  be  engaged  in  his  service  in  that  way  which 
he  had  in  his  power  ;  "O  m}  God,  my  soul  is  cast 
down  within  me,  therefore  will  I  remember  thee 
from  the  land  of  Jordan,  and  of  the  Hermanites, 
from  the  hill  Mizar."  These  were  the  places  of 
his  retreat,  I  presume,  during  his  banishment  from 
the  city  of  Jerusalem,  west  of  the  Jordan  and  some 
distance  from  the  holy  city.  In  verse  7,  he  repre- 
sents his  trouble  as  exceedingly  great,  and  com- 
pares himself  in  his  tumults  and  sorrows  to  a  ship 
in  all  the  violence  of  an  impetuous  storm;  ^'Deep 
calleth  unto  deep  at  the  noise  of  thy  water  spouts  ! 
all  thy  waves,  and  thy  billows  are  gone  over  me.'' 
In  verses  9  and  10,  he  expresses  his  confidence  in 
God.  and  his  determination  to  trust  in  him.  The 
reproaches  of  his  enemies  appear  to  have  been  the 
very  jetofliis  distress  and  sorrow  ;  Verse  10  ;  "As 
-with  aewordinmy  bones^  mine  enemies  reproach 


181 

aie  while  they  say  unto  me  continually  where  is 
thy  God  ?  Tiius  did  they  insult  his  feelings  and 
ongenerously  reproach  him  by  asking  him  from 
day  to  day,  where  is  thy  God  ?  If  you  exercise 
so  much  confidence  in  him  as  you  pretend,  and  ho 
loves  you  as  you  would  have  us  believe,  wh}^ 
does  he  fail  to  relieve  you  in  your  distress  ?  Have 
you  not  reason  from  your  sore  and  long  continued 
trials  to  fear,  nay  to  conclude,  that  God  has  no 
regard  for  you  at  all  ?  These  ungenerous  observa- 
tions pierced  him  to  the  very  heart ;  in  verse  11^ 
he  mterrogates  his  own  soul  on  being  so  much 
cast  down,  and  encourages  his  faith  by  exercising 
a  humble  confidence  that  he  should  yet  praisa. 
him  who  was  the  health  of  his  countenance  and 
his  God. 

"  My  soul  thirsteth  for  God,  the  living  God,, 
when  shall  I  come  and  appear  before  God.'^  I 
design  to  show, 

I.  The  exercises  of  mind  which  are  implied  in 
,  thirsting  for  the  living  God. 

II.  When  the  believer  may  be    said  to  appear 
before  God  ;   and  also  something    of  his  frame,, 
feelings,  and   exercises  when  thus  favored.     And 
then  conclude  with  some   inferences  and  applica 
tion. 

I.  I  am  to  point  out  the  pious  and  devout  exer 
6ises  implied  in  thirsting  for  the  living  God. 

1,  Thirsting  for  the  living  God  implies,  and 
greatly  consists,  in  a  strong  and  ardent  desire  cf 
communion  with  and  enjoyment  of  him.  It  is  of 
the  very  nature  and  essence  of  genuine  and  unfeign 
ed  piety,  most  earnestly'  to  desire  communion 
Yot.  II  p 


aiid  fellowship  with  Grod.  If  wc  thirst  for  pardon 
only,  if  a  mere  pardon  of  sin,  so  that  we  may  not 
eonie  into  condemnation  is  the  only  object  of 
desire,  then  it  cannot  be  called  thirsting  for  the 
jiving  God  ;  it  is  no  more  than  a  thirst  for  self 
preservation.  But  if  communion  and  fellowship 
with  God  arc  the  great  objects  of  cur  desire,  then 
I  humbly  presume  it  may  be  said  to  be  thirsting 
for  the  living  God.  Very  well  am  I  aware,  that 
to  speak  of  communion  and  fellowship  with  God 
is  sufficient  to  brand  us  with  enthusiasm,  fanatic 
cism,  and  many  odious  epithets.  But  we  hum- 
bly hope  we  are  wilhng  to  meet  all  the  scandal 
and  shame  for  the  sake  of  our  divine  master 
which  a  sneering  and  ungodly  world  is  disposed  to 
attach  to  his  sacred  cause.  If  we  will  speak  pret- 
tily to  these  people  about  the  exercise  of  moral 
rectitude  and  strict  justice  between  man  and  man^, 
press  very  nicely  the  love  of  man  to  his  fellow 
man,  and  also  enjom  a  little  with  great  decency 
the  exercise  of  some  compassion  toward  our  sutler-, 
ing  fellow  men,  these  people  will  be  quite  indul- 
gent, they  will  take  it  very  welK  Nay,  farther,, 
they  will  vouchsafe  us  a  little  applause.  But  if 
we  talk  freely  about  communion  and  fellowship 
^vith  God,  the  influences  of  the  divine  spirit,  and 
the  love  of  God  shed  abroad  in  our  hearts,  we 
are  forthwith  viewed  as  enthusiasts  and  fanatics. 
"Now,  sirs,  why  should  these  things  be  ?  Come 
let  us  reason  together  a  little  as  men  of  sense 
ought  to  do.  If  vve  err  here,  wc  doubtless  have 
the  honor  of  erring  with  several  sacred  writers  ; 
bat  more  especially   vSt.  Paul  and  St.  John.     Tf> 


18S 

convince  all  whom  it  may  concern  that  we  have 
the  honor  of  being  with  the  first  of  those  sacred 
writers,  consult  II  Cor.  xiii,  14;  "  The  grace  of 
the  Xiord  Jesus  Christ,  and  the  love  of  God,  and 
the  communion  of  the  Holy  Ghost,  be  with  yoa 
all.  Amen  ;"  also  ;  I  Cor.  i,  9;  "God  is  faithful., 
by  whom  ye  were  called  to  the  fellowship  of  hie 
son  Jesus  Christ  our  Lord."  Now,  is  not  here 
fellowship  with  Jesus  Christ,  and  the  communion 
of  the  Holy  Ghost  as  plainly  spoken  of  as  lan- 
guage can  represent  any  thing  ?  To  convince  all 
that  St.  John  taught  in  perfect  consonance  with 
his  brother  Paul,  consult  his  first  epistle  ;  1  chap 
S  verse  ;  "  That  which  we  have  seen  &.nd  heard 
declare  we  unto  you,  thatye  also  should  have  fel_ 
Jowship  with  us,  and  truly  our  fellowship  is  with 
itlie  Father  and  with  his  son  Jesus  Christ." 

And  now,  sirs,  permit  me  to  ask  what  there  is 
in  this  doctrine  of  divine  operation  on  the  human 
lieart,  and  of  communion  and  fellowship  with  God, 
that  contradicts  the  dictates  of  the  strictest  philoso 
phy  and  the  most  sound  and  illaminated  reason  ? 
A  sacred  writer  puts  the  following  interrogatories ; 
"  He  that  planted  the  ear,  shall  he  not  hear  ?  lie 
that  formed  the  eye,  shall  he  not  see  :"  Psalm 
xciv,  9.  Arid,  sirs,  may  not  I,  in  the  same  tone  of 
interrogation,  put  the  following  question  ?  He  that 
formed  the  mind  of  man  with  all  its  soaring  and 
capacious  powers,  shall  not  he  communicate  with 
that  mind  at  ^pleasure  ?  Now,  sirs,  I  presume 
these  several  interrogatories,  if  they  are  to  be  finr- 
ly  answered,  must  ajl  liave  precisely  the  ssmo 
^.nswcT;  and  that  ra«st  be  positive. 


184 

•2.  Thirsting  for  the  living  God  implies  a  strong; 
and  ardent  desire  after  more  hohness,  greater  coir- 
forinity  to  God's  law,  and  greater  submission  t« 
God's  will  For  in  tfiese  I  humbly  presume  the 
holiness  of  moral  agents,  being  accountable,  con- 
sists. Now,  if  we  thus  most  earnestly  desire 
growth  in  grace  and  progress  in  the  divine  life, 
we  undoubtedly  thirst  for  the  living  God.  Be- 
cause thirsting  for  Godliness  is  thirsting  for  God. 
This  always  implies  an  earnest  desire  of  mortify- 
ing sin  and  gaining  the  mastery  over  it.  That 
thus  the  saints  of  God  in  days  of  yore  were  exer- 
cised, there  is  the  most  plenary  evidence  ;  Psalm 
xix,  12,  13  ;  "  Who  can  understand  his  errors  ?^ 
Cleanse  thou  me  from  secret  faults  ;  keep  back- 
thy  servant  also  from  presumptuous  sins ;  Rom. 
vii,  24 ;  *^  O  wretched  man  that  I  am,  who*  shall' 
deliver  me  from  the  body  of  this  death  r" 

3.  I  think  thirsting  for  the  living  God  implies., 
and  in  no  small  degree  consists,  in  a  strong  and 
ardent  desire  that  religion  may  spread  and  be- 
advanced  in  the  world,  not  only  that  our  own  soul? 
•may  abound  in  holiness,  but  that  otliers  too  may 
pirtake  of  the  same  divine  and  inestimable  bles- 
Mngs.  I  can  have  no  idea  of  a  sincere  and  genu- 
ine christian  who  has  no  desire  for  the  promotioH 
of  holiness  in  others.  Those  who  thirst  after  the 
living  God  rejoice  and  exult  in  the  spread  of 
holiness  and  piety,  and  lament  and  bewail  the 
prevalence  of  sin  and  transgression  ;  Jeromiak 
viii,  20 — 22;  "The  harvest  is  past,  the  summei? 
js  ended,  and  wc  are  not  saved.  For  the  hurt  of 
Pic  daughter  oC  my  pcp^lQai»  I  Iswrt;  iatnblacjc; 


185 

Astonishment  hath  taken  hold  on  me.  Is  there  uo 
bahn  in  Gllead  ?  is  there  no  physician  there  ?  why 
then  is  not  tlie  hurt  of  the  daughter  of  my  peo- 
ple healed  ?"  Jeremiah  ix,  1  ;  "  O  that  mj^ 
head  were  waters,  and  mine  eyes  a  fountain  of 
tears,  that  I  might  weep  day  and  r  ight  for  the 
slain  of  the  daughter  of  my  people."  This  is  thirst^ 
ing  for  the  living  God.  Compare  Habakkuk  iii, 
2  ;  "  O  Lord  revive  thy  work  in  the  midst  of  the 
years,  in  the  mi<lst  of  the  yeai's  make  known,  in 
Wrath  remember  mercy."  This  is  thirsting  for 
tiie  living  God  ;  Rom.  ix,  3  ;  "  For  I  could  w  ish 
that  I  were  accursed  from  Christ,  for  my  brethren, 
tny  kinsmen,  according  to  the  flesh."  This  is  a 
thirsting  for  God,  the  living  God,  awd  expressed 
in  very  strong  and  energetical  langua'ge.  How 
do  you  ask,  my  serious  enquiring  friend,  are  we  to 
understand  the  sacred  writer?-  Here  I  must 
frankly  acknowledge  I  cannot  extend  my  ideas  of 
4he  writer's  meaning  tp  so  extraordinary  a  length 
as  some  divines  do,  who  inform  us  tiie  apostle  was 
willing  to  be  eternally  lost,  if  this  w^ould  secure  the 
eternal  happiness  of  the  Jews,  inasmuch  as  the 
galvation  of  a  nation  would  be  an  object  of  so 
much  more  importance  than  that  of  an  individual. 
And  that  Paul's  regard  for  the  divine  glory  was 
so  great  that  he  would  be  willing  to  be  excluded 
forever  from  heaven  and  happiness  if  this  would 
promote  to  so  great  an  ext  nt  the  divine  glory. 
To  this  opinion  I  cannot  accede  nor  say  it  is  my 
'^pinion  without  lying  before  God.  This  I  am 
onvvilling  to  do.  I  have  not  the  most  distant  idea 
V2 


that  St.  Paul  ever  meant  any  thing  like  this.     I- 
shall, 

I.  Give  my  reasons  for  not  admitting  this  to  be 
the  meaning  of  the  sacred  writer,  and 

II.  State  what  I  presume  was  his  meaning. 

1.  I  think  such  an  idea  is  repugnant  to  all  the- 
feelings  of  the  human  heart,  and  that  such  a  de- 
mand would  be  utterly  unreasonable  ;  and  that 
the  holy  scriptures,  or  God  in  them,  makes  no  un- 
reasonable requisitions. 

2.  I   think   God  has  no  where  in   the   sacred 

records  required  the  reasonable  creature  man  to  be 

willing  to  go  to  hell  on   any  account   whatever,, 

while  he  is  in  the   present  state  of  probation,  and 

divine  mercy  within  his  offer.     When  the  guilty 

sinner  has  wilfully  violated  the  laws  of  God,  and 

leaped  the  mounds  of  right,  and  trodden  the  fence 

of  virtue  down,  till  God  has  cut  him  off  in  most 

righteous  judgment,   and  consigned  him  to  the 

shades  of  eternal  woe,  his  duty  is  to  be  still,  and 

cry  to  all  eternity,  "  Just  and  true  are  thy  waye 

thou  king  of  saints ;"  Rev.  xv,  3,  last  clause.     But 

where  has  God  required  us  to  be  willing  to  go  to 

hell,  while  in  the  present  state,  astateofprobatiou. 

And  while  he  is  exhorting  us  in  every  page  of  hi$ 

word  to  escape  hell   and  make  sure  of  heaven ; 

^^  Wherefore  the  rather,  brethren,  give  diligence 

to  make  your  calling  and  election  sure  ;''  II  Pet 

i,  10.     This   I  would   suppose  is  not  the  passage 

hat  calls  us  to  this  willingness  to  go  to  hell ; 
*<  Strive  to  enter  in  at  the  strait  gate  ;  for  many  I 
say  unto  you  shall  seek  to  enter  in  bui^eball  >ot  bf 


1^7 

able  ;^'  Luke  xiii,  24.  This  is  not  the  portion 
which  requires  willingness  to  go  to  hell  ;  "  But 
seek  ye  first  the  kingdom  of  God  and  his  righte. 
ousness,  and  all  these  things  shall  be  added  unto 
you ;"  Mat.  vi,  S3.  This  certainly  does  not  re- 
quire it ;  "Say  unto  them  as  I  live  saith  the  Lord 
God  I  have  no  delight  in  the  death  of  the  wicked^ 
but  that  the  wicked  turn  from  his  way  and  live  ; 
turn  ye,  turn  ye,  from  your  evil  vvays,  for  why 
will  ye  die,  O  house  of  Israel  ;''  Ezekiel  xxxiii^ 
11.  This  passage  certainly  does  not  require  i{^ 
And  I  believe  I  shall  search  in  vain  for  it.  I  have 
read  the  bible  in  some  way  for  about  fifty -one 
years.  About  forty  of  them  I  have  read  it  with 
all  the  attention  of  which  my  mind  is  capable, 
and  I  never  yet  have  found  the  first  passage  that 
requires  me,  either  directly  or  indirectly,  to  be 
willing  to  go  to  hell.  Nor  can  the  obtuse  faculties 
of  my  mind  conceive  how  the  deity  could  require 
me,  in  my  state  of  probation,  to  be  willing  to  go 
to  hell,  without  requiring  me  lo  be  willing  to  be 
a  sinner,  an  enemy  to  himself  in  heart.  I  think 
the  following  is  fair  logical  reasoning  on  the  sub- 
ject :  God  sends  no  body  to  hell  but  sinners ; 
Ezekiel  xviii,  20  ;  "  The  soul  that  sinneth  it  shall 
die.''  If,  then,  God  requires  me  to  be  willing  td 
go  to  hell,  God  requires  me  to  be  willing  to  be  a 
sinner.  This  horrid,  this  tremendous  consequence 
will  follow,  notwithstanding  all  the  attempts  of  the 
most  acute  and  active  minded  men  to  turn  it  off. 
I  now  show  my  own  opinion  of  the  passage  under 
consideration;  "Fori  could  wish  that  I  werfe 
apciirsed  from  Christ  for    my   bnethreiibj"    &c. 


i!S"otwithstan<1ing  I  am  not  very  apt  to  find  ]nnc&> 
fault  with  the  translation  of  the  sacred  reocrd*^ 
which  we  have,  as  I  think  much  of  this  looks 
low,  pedantic,  and  ostentatious  ;  yet  I  must  beg 
leave  to  translate  this  passage  a  little  oitt'erently, 
and  appeal  to  the  learned  in  the  original  language 
of  the  new  testament,  that  the  word,  the  transla- 
tion of  which  I  wish  to  alter,  will  bear  that  al.. 
tcraiion.  I  only  wish  to  alter  the  translation  of  the 
preposition  apo,  which  is  here  rendered  from^ 
which  is  certainly  a  very  correct  rendering  of  the 
word.  I  would  translate  this  word  "  after  the 
example  of  ;^^  then  the  passage  reads  thus  ;  "  For 
I  could  wish  that  myself  were  accursed,  after  the 
example  of  Christ,  for  my  brethren,''  &c.  Yoa 
know  it  is  written  "  Cursed  is  every  one  that 
liangeth  on  a  tree ;"  Gal.  iii,  13.  Now,  Christ 
has  been  made  a  curse  for  u^,  having  thus  hung 
on  a  cross.  Thus  he  has  redeemed  a  ruined  and 
sinful  world  by  his  crucifixion;  Gal.  iii,  13; 
*^  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us."  Then  what  the 
apostle  says  is  simply  this,  that  as  Christ  has  been 
crucified  and  made  a  curse  by  hanging  on  the  tree 
and  thus  redeemed  a  lost  and  guilty  world,  so  he 
would  be  willing  to  be  made  a  curse  and  be  cru- 
cified after  his  example  if  this  crucifixion  would 
avail  to  the  salvation  of  a  lost  and  mined  nation  of 
men,  the  Jews.  This,  then,  is  what  ^e  apostJe 
eajs,  and  this  is  what  he  means,  according  to 
my  humble  views,  and  I  think  is  a  sufficient  ex- 
pression of  his  zeal  and  ardent  desire  for  the  salva- 
tion of  Ills  people.    With  regard  to  my  translati«|i' 


189 

of  the  preposition,  I  introduce  as  sufficient  justifi- 
cation II  Tim.  i,  3  ;  "I  thank  God  whom  I 
serve  from  my  forefathers  with  pure  conscience." 
The  preposition  rendered /rom  here  is  the  same 
preposition  as  in  the  passage  under  consideration 
Here  we  must  translate  it,  after  the  example  of^ 
fo  make  the  apostle  speak  comnion  sense.  What 
does  the  phrase  "  from  my  forefathers'^  mean ; 
does  it  mean  he  served  his  maker  in  a  way  differ* 
«nt  from  his  forefathers  ?  or  does  it  mean  that  h6 
served  him  from  their  days  in  the  world  ?  or  what 
does  it  mean.  Now,  if  what  the  apostle  says  is, 
ttiat  he  served  his  God,  after  the  example  of  his 
forefathers,  it  is  easily  understood  by  every  child 

4.  Thirsting  for  the  living  God  implies,  and 
greatly  consists  in  a  strong  and  ardent  desire  for 
the  promotion  of  the  divine  glory,  and  that  the  most- 
high  God  may  be  signally  honoured.  Whoever 
thirsts  for  the  living  God  is  certainly  desirous  of 
this  ;  I  Tim.  i,  17;  "Now  unto  the  king  eternal,, 
immortal,  invisible,  the  only  wise  G^jd  be  honop 
and  glory  forever.  Amen;"  Psalm  xxix,  2  ;  "Give 
unto  the  Lord  the  glory  due  unto  his  name,  wor- 
ship the  Lord  in  the  beauty  of  holiness  ;"  Luke 
:jwvii,  18 ;  "There  are  not  found  who  returned  to 
give  glory  to  God,  save  this  stranger."  That  is,  1 
presume,  there  were  not  who  thirsted  after  the 
living  God,  save  this  stranger  ;"  Psalm  cxv,  1 ; 
"Not  unto  us,  O  Lord,  not  unto  us  ;  but  unto  thy 
name  be  the  glory." 

II.  I  am  to  show  when  the  believer  may  be  said 
to  appear  bcforo  (?rod  iji  th^s  sense  of  i»y  tex4;,aTT^ 


also  some  of  his  frames,  feelings  and  exercise's 
wbeatbus  favoured, 

1.  The  believer  may  be  said  to  appear  befoi*e 
<3rod  wbeii  he  waits  on  him  in  bis  bouse  ©f  prayer, 
or  in  any  other  ordinance  of  divine  institution. 
And  as  we  have  already  suggested,  there  is  no 
doubt  but  the  psalmist  bad  particular  reference  to 
the  temple  service  at  Jerusalem,  when  he  ex- 
claimed as  in  my  text;  ^'When  shall  I  come  and 
appear  before  God?''  See  also,  Isaiah  i,  12; 
"^  When  ye  come  to  appear  before  me,  who  hath 
required  this  at  your  hand,  to  tread  my  courts." 
The  believer  maybe  said  to  come  and  appear  be- 
fore God  at  least  externally,  when  he  addresses 
him  in  prayer  in  his  closet,  or  his  family,  or  waits 
on  him  at  a  sacramental  table.  These  are  all  or- 
dinances of  divine  institution,  v\  hich  the  most  higk 
•God  has  commanded  ;  and  when  we  wait  upon 
liim  in  them,  we  may  be  said,  in  a  certain  sense,  tft 
appear  before  God.  But,  sirs,  a  bidT  boddy  ap- 
pearance cnce  before  God  in  these  tilings,  when  the 
iMiart  is  not  in  the  matter,  wdl  avail  «  ut  little  ;  nor 
tloesit,  by  any  means,  come  up  to  the  iuU  meaning 
of  the  psalmist  wb.en  lie  exclaims,  "When  shall  I 
(?ome  and  aj)pear  beiore  God  >" 

The  christian  believer  may  be  said,  in  a  very  im- 
portant and  interestmg  sense,  to  appear  before 
God,  when  in  those  duties  I  have  mentioned,  or 
«ny  other  duties  of  divine  appointment,  he  has  hi^ 
heart  enlarged  and  earnestly  engaged,  and  really 
enjoys  his  God  ;  waiting  upon  him  in  spirit  and 
ttmih'     Tjsis  is  to  all  iwtents  aiid  purposes  t-o  arvpcaf* 


before  God.     It  is    to   appear  before  him  in  the 
most  profitable,  important  and  interesting  man- 
ner   in  whieh  he    can  appear  before  him  vvhil<^ 
here    on  earth.  This  is    the    appearance    before 
him  for   which   every    good    man    exclaims     so 
ardently  with  the  psahnist  in  my  text;  '^Whec^ 
shall  I  come  and  appear  before     God  r"     Thi^ 
is    the    appearance    before    him    which    Moses 
the  man  of  God  wished  to  make  when  he  exclaim- 
ed, Exodus  xxxiii,  18  ;  ^*I  beseech  thee  show  me 
thy  glory  ;"  This  is  the    appearance  before   hint 
which  holy  Job  wished  to  make  when  he  exclaini.- 
ed,  Job  xxiii,  3,  4;  "O  that  I  knew  where  I  might 
fmd  him,  that  I   might  come  even  to  his  seat,  I 
would  order  my  cause  before  him  and  fill  my  mouth 
with  argument.''  And  again  in  chap,  xxix,  2,  3 ; 
"O  that  I  were  as  in  months  past,  as  in  the  days 
when  God  preserved   me,  when  his  candle  shined 
on  my  head   and  when  by  his  light  I  walked  thro- 
darkness.''  This  is  the  appearance  before  him  w  hich 
the  psalmist  wished  to  make  when  he  exclaimed 
as  in  psalm  Ixv,  4;  ^^Blessed  is  the  man  wliom; 
thou  choosest,  and  cansest  to  approach  unto  thee^ 
that  he  may  dwell  in  thy  courts  ;  w^e  shall  be  e;atis- 
fied  with  the  goodness  of  thy  house,  even  of  thy  ho^ 
ly  temple."  This  is    the  appearance  before  him 
which  the   spouse  wished  to  make  w  hen  she  ex* 
claimed,  Canticles  viii,  1;  ^'O.  that  thou  vvert  as 
my  brotiier,  who  sucked  the  breasts  of  my  mother 
when  I  would  find  thee  without  I  would  kiss  thee, 
yea  I  shoidd  not  be  despised,"  This  is  the  appear- 
ance every  sincere  christiaj^  wishes  to  make  when 
he  exclaims  in  sincerity,  *Svhen  shall  1  comQ,ai>di 
appear  before  God?"  ♦*,.*. ^-^ 


19^ 

But  here  1  am  also  to  point  out  something  of  the 
ift-anii's, feelings  and  exercises  of  the  believer  when 
he  thus  comes  and  appears  before  God  ;  w  hen  in 
^e  ordinances  of  divine  institution  he  has  his  heart 
enlarged,  is  earnestly  engaged,  and  really  enjoys 
God.  When  the  ma.n  of  ger.uine  piety  thus  comes 
and  appears  before  God,  he  feels  deeply  sensible 
of  the  great  love  of  God,  and  waiTnly  loves  him 
in  return  ;  Psalm  xxxix,  3;  ''My  heart  was  bet 
within  me, while  I  was  musing,  the  fire  burned;'^ 
JLuke  xxiv  82;  "Did  notour  hearts  burn  within 
us  while  he  talked  w^ith  us  by  the  w^ay  and  opened 
to  us  the  scriptures  r"  These  are  the  v^'ords  of  two 
of  our  Lord's  disciples  to  whom  he  joined  himself 
incognito  as  they  were  on  their  way  to  a  Je^^  ish 
village  called  Emmaus,  after  his  resurrection  from, 
the  dead,  when  he  had  vanished  out  of  their  sight. 
And  are  we  to  suppose,  sirs,  these  arc  the  only 
persons  whose  hearts  ever  burned  w  ithin  them^, 
when  the  blessed  Jesus  joined  himself  with  them 
by  the  way  ?  I  humbly  trust  not,  sirs.  I  hope  there 
are  thousands  of  others  who  can  say  with  the  disci- 
ples, did  not  our  hearts  burn  w  ithin  us  by  the 
way,  while  he  opened  to  us  the  scriptures  ? 

Q.  I  presume  when  the  christian  believer  ap- 
i^earsthus  before  God,  he  feels  a  heart  hatred  of 
sin  and  holy  meltings  of  heart,  and  sincere  mourn- 
ings at  the  recollection  of  it;  Job  xlii,  5,  6;  "I 
have  heard  of  thee  by  the  hearing  of  the  ear  ;  but 
now  mine  eye  seeth  thee,  wherefore  I  abhor  myself 
and  repent  in  dust  and  ashes.^*  The  manifest  and 
neverfailing  consequence  of  divine  illumination  is 
humility  of  soul.  And  by  how  much  the  more  the 
human  mind  is  illuminated  by  the  Holy  Ghost,  by  m 


much  the  more  is  the  favoured  recipient  of  this  illu 
miiiation  hum!)led  before  God  on  account  of  his 
sins.  And  vvlienever  our  pretended  illuminations 
leave  the  soul  who  v^rofesses  them,  proud,  haughty 
and  disdainful,  the  genuineness  of  such  illUmma- 
tions  is  thereby  rendered  extremely  suspicious. 

3.  .\nother  exercise  of  the  believer  who  thus  ap- 
pears before  God,  is  telling  him  all  his  sorrows 
and  complaints  and  most  earnestly  imploring  his 
blessings  and  safe  keepmgin  future  life.  He  has 
much  to  tell  his  God,  much  to  implore  and  maj,y 
arguments  to  use;  Job  xxiii,  3,  4 ;  "O  that  I 
knew  where  I  might  find  him,  I  would  come  even 
to  his  seat,  I  would  order  my  cause  before  him 
and  PJI  my  mouth  with  argument." 

4.  The  christian  who  thus  appears  before  God, 
is  li^ifKi  without  wandering,  and  lively  without 
tiring  ;  Psalm  cxii,  3;  *^^My  heart  is  fixed,  trust- 
ing in  the  Lord." 

5.  Tiie  believer  who  thus  appears  before  God, 
sees  and  feels  the  folly  of  seeking  the  world  as  a 
portion,  and  is  made  to  wonder  exceedingly  at  the 
conduct  of  the  thoughtless  multitude  who  are 
spending  all  their  ardor  on  earthly  pursuits.  His 
renewed  mind  being  now  too  much  filled  with  the 
great  God  and  the  things  of  his  kingdom  to  be  sa- 
tisfied with  any  earthly  portion  whatever,  stands, 
exceedingly  amazed  at  their  conduct  who  seek  no 
higher  portion. 

III.  In  the  highest  and  most  important  sense  of 

which  the  phraseology  of  my  text  admits,  the  be- 

hever  may  be  said  to  appear  before  God  when  he 

passes  the  Jordan  of  death,  and  lays  the  body  by. 

Vol.  II.  a. 


W4> 

Whatever  appearances  he  makes  before  God  in  this 
life,  are  often  much  tarnished  with  defilement,  and 
extremely  imperfect.  But  there  he  shall  feel  none 
of  these  things ;  neither  shall  he  go  out  any  more, 
but  be  in  the  immediate  and  soul -cheering  pre- 
sence of  God  and  the  lamb  forever  ;  John  xiv,  3 ; 
^'And  if  I  go  and  prepare  a  place  for  you,  I  will 
come  again  and  receive  you  to  myself,  that  where 
I  am  there  ye  may  be  also  ;'^  "And  Jesus  said 
unto  him,  verily  I  say  unto  thee,  to  day  shalt  thou 
be  w  ith  me  in  Paradise  ;"  Luke  xxiii,  43. 

And  what  shall  be  the  exercises  of  the  christian 
believer  when  he  shall  thus  appear  before  God  in 
the  heavenly  world?  Of  these  we  can  give  but  a 
very  inadequate  description  ;  "for  eye  hath  not 
seen,  ear  hath  not  heard  what  God  hath  prepared 
for  them  who  love  him."  Yet  to  take  a  humble 
view  of  the  believer's  exercises  and  condition  as 
set  forth  in  the  sacred  pages,  is  not  beyond  our 
sphere. 

1.  A  principal  exercise  of  the  believer  will  be 
praise  and  adoration  forever;  Rev.  v.  11,  12; 
"And  I  beheld,  and  I  heard  the  voice  of  many  an- 
gels  round  about  the  throne,  and  the  beasts  and  the 
elders  ;  and  the  number  of  them  was  ten  thousand 
iimes  ten  thousand,  and  thousands  of  thousands ;  say- 
.  ing  with  a  loud  voice,  worthy  is  the  lamb  that  was 
slain  to  receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honor,  and  glory,  and  blessing.'* 
Now,sir^,  I  presume  the  calculation  is  a  fair  one, 
that  this  passage  gives  a  correct  representa- 
tion of  heavenly  exercise,  and  of  course,  of  those 
redeemed  from  amongst  men  as  well  as  the  rest ; 


195 

Rev.  xix,  1 — 7  ;  "And  after  these  things  I  heard 
a  great  voice  of  much  people  in  heaven,  saying^ 
alleluia,  salvation,  and  glory,  and  honor,  and  pow- 
er unto  the  Lord  our  God  ;  for  true  and  righteous 
are  his  judgments  ;  for  he  hath  judged  the  great 
whore,  which  did  corrupt  the  earth  with  her  forni- 
cation, and  hath  avenged  the  blood  of  his  servants 
at  her  hand.  And  again  they  said,  alleluia.  And 
her  smoke  rose  up  forever  and  ever.  And  the 
four  and  twenty  elders  and  the  four  living  crea 
tures  fell  down  and  worshipped  God  that  sat  on  the 
throne,*  saying  amen,  alleluia.  And  a  voice  came 
out  of  the  throne,  saying,  praise  our  God,  all  ye 
his  servants,  and  ye  that  fear  him,  both  small  and 
great.  And  I  heard  as  it  were,  the  voice  of  a  great, 
multitude,  and  as  the  voice  of  many  waters,  and 
as  the  voice  of  mighty  thunderings,  saying,  alleluia; 
for  the  Lord  Gjd  omnipotent  reigneth.  Let  us  re- 
joice and  give  honor  to  him  ;  for  the  Lord  God 
omnipotent  reigneth.''  This  is  the  state  of  prayer 
and  faith,  that  of  fruition  and  enjoyment.  This  is 
the  state  of  warfare,  that  of  victory. 

2.  The  state  of  the  believer,  when  he  appears 
before  God,  will  be  very  different  from  what 
it  is  now.  In  this  world,  in  his  nearest  approach- 
es to  God,  his  most  favored  hours,  there  is  much 
imper lection  ;  in  that  celestial  state  whither  the  be- 
liever goes,  none  at  all.  Here  he  is  liable  to  fa- 
tigue, there  to  none  Here  he  is  often  the  subject 
of  much  affliction,  suffering  and  distress  ;  in  the 
heavenly  world  no  suciithing obtains  ;  Isaiah xxxiii^ 
34  ;  "And  the  inhahitants  shall  not  say  I  am  sick; 
Ihe  people  who  dwell  there  shall  be  forgiven  thefl* 


196 

iniquities."  Here  ilie  believer  is  surrounded  with 
moral  turpitude  and  transgression,  and  often  takes 
up  his  parable  and  laments  the  evils  which  all 
his  benevolence  cannot  heal.  Here  drunkenness, 
debauchery,  sabbath  breaking  and  injustice,  with 
malevolence  and  riot,  vex  his  soul  from  day  to  day; 
Jeremiah  viii,  20  ;  "For  the  hurt  of  the  daughter 
of  my  people  am  I  hurt,  I  am  black,  astonish- 
ment hath  taken  hold  on  me."  Sinners  are  not  ad- 
mitted there,  but  banished  down  to  hell.  Here 
the  believer  is  liable  to  the  attacks  of  a  tempting 
devil,  not  so  there.  Here  when  the  believer  has 
appeared  before  God  in  his  house  and  in  christian 
ordinances,  he  must  leave  them  anon,  and  enter 
into,  and  mingle  with,  the  world  again  ;  but  there 
his  appearance  before  God  shall  be  eternal. 

1,  Learn  from  this  subject  how  few,  how  la- 
mentably few,  they  are  who  are  thirsting  for  the 
living  God.  How  few  of  mankind  are  anxiously 
desiring  communion  with,  and  enjoyment  of,  their 
God.  How  many  of  those  who  even  make  some 
pretences  to  religion,  have  nothing  more  in  view 
than  simply  to  escape  misery,  while  they  have  no 
real  taste  for  intercourse  and  fellowship  with  God, 
The  true  christian  loves  God  for  the  excellence  of 
his  character,  and  desires  communion  with  him 
because  the  Lord  is  holy  and  that  communion 
sweet. 

'  2.  Learn  that  those  persons  who  are  conscious 
they  do  thirst  after  the  living  God,  have  the  mo«t 
satisfactory  evidence  of  the  reality  of  their  religion. 

3.  Learn  that  true  christians,  who  are  really 
thirsting  after  the  living  Gcd  have  made  the  wisest, 


as  well  as  the  safest  choice.  True  religion  is  the 
best  support  to  the  human  mind  under  all  the  trou- 
bles and  pressures  of  life  that  has  ever  been  expe- 
rienced, and  leads  to  final  and  eternal  happmess. 
To  which  may  the  Lord  of  his  infinite  mercy' 
eventually  conduct  us  all  for  the  liord  Jesn^'"' 
j*?lke.     Amen, 

m 


1 


©amm®sr  z,^a 


flPHE  LABORI?fG  AND   HEAVY    LADEN  SINNER  I^* 
VITED  TO  CHRIST  FOR  REST. 


i 


^^  Come   unto  me  all   ij€  that   labour,   and  art 
heavy  laden,  and  I  will  give  you  i^est" 

SUFFERING  is  the  consequence  of  sinning, 
and  ever  since  the  fall  of  man,  misery  and  wretch- 
edness,  in  a  greater  or  less .  degree,  has  been  the 
common  lot  of  humanity.  All  men  experience 
some  degree  of  suffering  and  sorrow  in  this  life, 
because  all  have  sinned,  and  without  the  divine 
mercy  all  are  exposed  to  eternal  suffering  in  the 
world  to  come.  There  is  one  way,  and  one  only,, 
to  escape  the  wrath  and  curse  of  God  due  to  sin, 
and  that  is  by  embracing  the  Lord  Jesus  Christ 
as  offered  in  the  gospel.  In  this  way  sinners  may 
escape  the  wrath  and  curse  of  God  due  to  sin, 
and  in  no  other  way.  Thus  they  may  be  deliver- 
ed from  everlasting  misery  in  the  world  to  come, 
and  be  put  in  possession  of  everlasting  happiness  ; 
and  not  only  so,  but  thus  they  may  find  the  best 
antidote  against  all  the  sufferings  of  the  present 
state  ;  for  it  is  a  solemn  and  incontrovertible  fact, 
that  true   religion  and   a  union    to   the  blessed 


19^^ 

Saviour,  affoi^d  a  better  support  to  the  huinau 
mind  under  every  kind  of  suffering,  than  any 
thing  else  that  has  ever  been  tried.  And  this 
observation  has  been  niade  good  in  the  experience- 
of  a  million  pious  souls,  and  is  no  more  than  is  ex- 
pressly promised  by  Christ  himself  in  the  words  of 
my  text. 

Jesus  Christ  had  just  before  spoken  of  his  own 
extensive  power,  dominion  and  ad  ministration  ^ 
as  in  the  27th  verse  ;  "  All  thmgs  are  delivered 
unto  me  of  my  father  ;  and  no  man  knowcth  the 
son  but  the  father  ;  neither  knoweth  any  man  the 
father,  save  the  son,  and  he  to  whomsoever  the 
son  will  reveal  him.*'  Here  the  blessed  saviour 
expressly  asserts  that  the  whole  mediatorial  king- 
dom, government  and  administration  were  deliv* 
ered  unto  him  by  the  father,  that  he  had  the  direc- 
tion of  it  all,  and  that  no  being  knew  the  son  but 
tiio  father,  and  that  none  knew  the  father  hut 
himself  the  son,  and  he  to  whomsoever  he  con- 
descended to  reveal  him.  Having  thus  asserted 
his  own  power  and  fulness, he  gives  poor,  suffering, 
sinful  men  a  most  encouraging  invitation  to  come 
to  him  and  obtain  rest ;  "  Come  unto  me  all  ye 
that  labour  and  are  heavy  laden,  and  I  will  give 
you  rest,"  as  if  he  had  said,  O  ye  sinful,  ungodly  and 
unhappy  men,  you  have  ruined  yourselves  by  your 
transgressions  of  my  father's  laws;  you  have  drawn 
down  an  awfiil  load  of  divine  vengeance  on  your 
own  weak  and  defenceless  heads,  for  who  can  op- 
pose the  Lord  and  prosper?  It  is  in  consequence  of 
sin,  that  such  a  weight  of  woe  lies  on  sinners. 
You  now  feel  something  of  the  bitterness  of  sin, 


20d 

but  all  you  now  feel  is  only  as  a  drop  to  the  ocea»^ 
only  a  mere  prelude  to  that  eternal  pain  which 
awaits  you  in  the  woi'ld  to  come,  unless  you  pre- 
vent it  by  timely  repentance.  Seeing  your  de- 
plorable and  helpless  situation  I  have  commisserat- 
ed  your  case,  and  having  left  my  native  heaven 
on  your  account,  have  come  down  to  redeem  you; 
For  this  purpose  I  am  furnished  with  every  neces- 
sary qualification,  and  to  this  office  I  am  deputed 
by  my  Almighty  Father.  I  have  come  on  the  errand 
of  saving  sinners  and  healing  their  bleeding  w  oes^- 
and  now  I  freely  propose  to  fuUil  my  high  com- 
mission on  you;  I  see  you  are  its  proper  objects  ; 
I  see  you  are  labouring  under  burdens  and  sorrows 
of  various  kinds ;  I  see  that  rest  and  happmess 
are  the  great  objects  of  your  pursuits  and  desires; 
but  alas  !  I  see  also  that  you  never  will  obtain 
those  sacred  things  in  any  high  degree,  in  your 
present  course.  I  tell  you  then  I  am  ready  to 
impart  to  you  that  rest  and  happiness  you  so 
much  need.  Only  there  is  one  condition  necessa- 
ry, that  you  vt^ill  come  to  me  for  it,  or  in  other 
words,  be  willing  to  receive  it;  "  Come  unto  me 
all  ye  that  labor  and  are  heavy  laden,  and  I  will 
give  you  rest." 

I.  I  design  to  show  who  the  labouring  and  hea- 
vy laden  are  whom  Christ  invites  in  my  text  to 
Gome  to  him  for  rest. 

II.  What  that  rest  is  which  he  proposes  to  be- 
stow upon  them. 

III.  That  this  rest  is  the  best  antidote  againsi 
all  the  troubles  and  calamities  of  life  that  maivkind 
have  ever  experienced. 


201 

IV.  What  it  is  to  come  to  Christ  for  this  resf. 
And  then   conclude  by  pressing  sinners  to  come. 

I.  I  am  to  show  who  those  hibouring  and  hea- 
vy laden  are  who  are  mvited  to  come  to  Christ 
for  rest. 

I  humbly  presume,  sirs,  they  are  all  mankind 
that  are  in  distress  and  trouble  of  any  kind  and 
ai'e  anxiously  desiring  deliverance  from  that  trou- 
ble, whether  it  be  spiritual  or  temporal.  I  pre- 
sume we  are  not  warranted  to  say  they  are  those 
only  who  are  in  deep  spiritual  trouble  and  are 
anxiously  panting  for  deliverance  from  the  yoke 
and  bondage  of  sin,  that  are  invited.  These  be- 
yond controversy  are  intended  and  invited,  but 
not  exclusively  of  others.  Mankind  while  in  this 
world  are  liable  to  many  troubles  and  burdens  of 
a  temporal  kind.  Yea,  they  are  often  very  sorely 
burdened  with  them.  These  I  think  are  also  in- 
vited. Job  informs  us  '^  Man  is  born  unto  trouble 
as  the  sparks  fly  upward  ;'^  Job  v,  7.  And  I  pre- 
sume we  all  find  this  truth  verified  in  our  own  ex- 
perience. Who  is  there  in  this  assembly  who  has 
not  had  his  fall  share  ?  Sometimes  the  young  and 
inexperienced  think  otherwise,  with  regard  to  the 
wealthy  and  the  great ;  they  are  wont  to  conclude 
that  those  who  are  rolling  at  ease  in  their  carriages 
from  place  to  place,  and  command  wealth  at  will^ 
must  be  happy.  Well,  sirs,  they  may  be  about 
as  happy  as  others,  and  I  humbly  presume  they 
are  not  more  so.  When  the  philosopher  draws 
the  curtain  aside  which  hides  their  feelings  and 
exercises  from  vulgar  observation,  he  sees  these 
people  corroded  with  pains,  cares  and  solicitudes. 


202 

ib  common  with  others.  Still  the  poor  man  tug- 
ging  at  the  labouring  oar  "  from  dawn  to  dewy 
eve,"  will  ask  what  can  these  rich  people,  living 
at  their  ease  and  feasting  at  the  table  of  luxury,^ 
have  to  make  them  unhappy  ?  A  thousand  things,, 
my  non-discerning  friend,  may  contribute,  not 
many  of  which  I  shall  take  time  to  remark  on  at 
the  present.  A  conscience  wounded  by  a  sense  of 
sin,  may  furnish  indescribable  smart ;  "  The  spir- 
it of  a  man  may  sustain  his  infiiinity ;  but  a  wound- 
ed spirit  who  can  bear;"  Prov.  xviii,  14.  Per- 
haps this  very  husband  and  wife  who  ride  in  this 
finest  carriage  you  ever  saw,  and  whom  half  a 
hundred  poor  trembhng  creatures  half  starved  and 
half  naked,  call  master  and  mistress,  are  on  bad 
terms  with,  and  cordially  hate  each  other,  and  are 
living  in  a  little  hell  upon  earth ;  emblem  too 
plain  of  the  hotter  flames  to  w  hich  they  go.  But 
I  will  forbear  these  remarks  ;  they  are  not  pleas- 
ant ;  but  of  their  lamentable  truth  there  is  no  doubt- 
The  fact  is  this,  no  plenitude  of  worldly  posses- 
sions can  so  felicitate  the  human  mind  as  to  place 
it  beyond  the  reach  of  those  troubles,  burdens 
and  inquietudes,  which  are  the  commonlotof  poor, 
suffering  man.  For  what  is  all  the  world  to  a 
man  if  he  cannot  enjoy  it  ?  Some  have  a  burden 
of  poverty  and  want.  Suffering  through  lack  of 
the  common  necessaries  of  life,  they  are  labouring 
and  heavy  laden.  I  presume  these,  as  well  as 
others,  are  invited  by  the  blessed  Saviour  to  come 
to  him  and  obtain  rest.  Some  are  labouring  and 
heavy  laden  under  a  burden  of  sickness  and  pain.. 
AvUd  though  we  are.  not  warranted  t®  say  thgt 


even  a  believing  application  to  Jesus  Christ  would 
cure  tiic  disease  under  v^hich  they  labor,  it  would 
certainly  aftord  them  the  best  consolation  under 
their  sutferings  and  distress.  Seme  are  laboring 
under  a  burden  of  disappointment  and  chagrin  ; 
they  have  trusted  their  fellovi^  men,  and  tiieir  con- 
fidence has  been  shamefully  abused  ;  they  find 
that  the  great  bulk  of  mankind  are  unfeeling,  un- 
faithful, and  utterly  unworthy  of  conlidence. 
This  is  distressing  and  unpleasant,  and  withal,  m 
obtaining  the  knowledge  which  they  now  p©sses§ 
on  this  subject,  they  find  it  has  been  of^tained  at 
too  great  an  expense.  Now,  the  blessed  redeem- 
er, seeing  these  things,  and  being  deputed  on  the 
errand  of  mercy  to  man,  invites  them  to  come  to 
him  for  rest,  and  promises  they  shall  obtain  it 
I  am  induced  to  think  his  invitation  has  reference 
to  such  as  these,  from  the  many  cures  he  perform- 
ed on  the  bodios  of  men  in  the  days  of  his  incar- 
nation. We  find  he  had  great  compassion  on  the 
bodies  of  men,  and  in  many  instances  cured  their 
diseases  and  afforded  tliem  relief ;  but  as  amongst 
all  the  burdens  and  troubles  of  mankind,  there 
are  none  more  intolerable  than  a  wounded  con- 
science and  a  deep  felt  sense  of  sin ;  so  there  are 
certainly  none  more  particularly  intended  thaa 
those  in  the  invitation  of  the  divine  saviour  in  the 
words  of  my  text.  When  the  sinner  is  deeply 
sensible  of  the  commission  of  sin  and  its  ill  desert., 
his  distress  is  usually  very  pungent,  and  his  feel- 
mgs  extremely  bad.  To  such  the  saviour  gives 
most  graciously  the  welcome  invitation  of  my 
text;  "Come  unto  me  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest/' 


*04 

II.  I  am  to  show  wliut  ilmt  rest  is  which 
Christ  pron^iiscs  to  give. 

J..  With  regard  to  temporal. troubles,  I  suppose 
it  does  not  mean  relieving  them  from  the  thing 
which  may  be  the  matter  of  their  trouble.  If  po- 
verty and  want  he  the  matter  of  their  distress,  it 
iloes  not  mean  that  Christ  will  forthwith  make  them 
rich  and^akc  away  all  their  temporal  wants.  If 
they  are  sick  and  pained  it  does  not  mean  that  they 
shall  be  sick  ajid  pained  no  more.  Neither  doe« 
it  mean  that  if  disappointment  and  chagrin  is  the 
matter  of  their  troubles,  that  they  never  shall  be 
disappointed  any  more.  But  with  regard  even  to 
these  kinds  of  laborings,  it  means  he  will  so  display 
to  them  spiritual  objects,  as  that  they  shall  be  the 
best  support  under  all  the  troubles  they  feel,  and 
raise  the  suft'erers  superior  to  them  all,  and  by  fix- 
ing their  attention  to  heavenly  and  divine  objects, 
and  inspiring  them  with  the  heavenly  and  sublime 
hopes  of  future  and  eternal  felicity,  enable  them  to 
bear  their  burdens  here  with  fortitude  and  pati- 
ence. 

2.  With  regard  to  the  burden  of  sin,  or  a  sense 
of  guilt,  he  vi^ill  give  them  rest  in  a  little  difierent 
sense.  With  respect  to  the  dominion  of  sin  he 
will  deliver  them  from  it ;  "For  sin  shall  not  have 
dominion  over  you,  for  ye  are  not  under  the  law- 
hut  under  grace  ;"  Rom.  vi,  14  Sin  shall  not 
have  the  mastery  over  them  as  heretofore,  and  as 
it  has  still  over  the  unregenerate  and  ungodly. 
And  as  a  great  part  of  the  burden  here  is  a  dread- 
ful fear  of  the  everlasting  wrath  of  God  ;  from  this 
he  will  deliver  them,  by  grantmg  a  sweet  sense 
of  pardoned   sin  ;  "Comfort  ye,  comfort  ye  my 


205 

people,  salth  your  God,  speak  ye  comfortably  unto 
Jerusalem,  cry  unta  her  that  her  warfare  is  accc-m- 
plished,  that  her  iniquity  is  pardoned  for  she  hath 
received  of  the  Lord's  hand  double  for  ail  her  sins.'' 
And  in  the  end  he  will  bring  tliem  to  complete  and 
everlasting  felicity. 

III.  I  am  to  show  that  this  resi  is  the  best  anti- 
dote against  the  troubles  and  sorrows  of  life  that 
mankind  have  ever  experienced.  Surely,  sirs, 
there  is  nothing  mankind  have  ever  tried  so  well 
calculated  as  true  religion  to  ousting  all  the  cala- 
mities of  life.  How  does  that  sweet  prospect 
which  religion  gives  us  of  eternal  happiness 
beyond  the  grave,  support  and  succour  the  droop- 
ing soul  under  the  most  distressing  ills  of  life  ? 
Do  troubles  press,  does  deep  call  unto  deep  at  the 
noise  of  the  water-spouts  of  God,  and  the  rising- 
waves  and  billows  of  sorrow  pass  over  the  soul  ? 
O  how  consoling,  under  these  severe  calamities, 
'to  look  forward  by  the  eye  of  faith  to  that  bright 
world  of  rest  where  he  shall  never  experience 
pain  and  anxiety  again  ;  but  where  he  shall  be 
forever  with  the  Lord.  Is  the  man  pressed  by 
poverty  and  want,  what  consolation  must  it  afford 
him  to  realise  the  gracious  promises  of  God,  that 
he  shall  shortly  be  at  his  father's  board,  where  he 
shall  never  experience  w  ant  any  more.  Is  he  in 
pain  or  loaded  with  sickness,  must  it  not  aflbrd 
him  the  best  relief,  and  enable  him  to  drink  the 
bitter  cup  his  heavenly  father  puts  in  his  hand,  to 
reflect,  that  in  a  few  days  or  weeks  more,  he  will 
take  up  his  abode  in  that  salubrious  clime,  where 
*^the  inhabitant  shall  no   more  say,  I  am  sick;'- 

Vol    II  B 


206 

Isaiah  xxxiii,  24.  Is  he  in  a  state  of  bereavement ; 
are  his  clearest  connexions  torn  from  his  embrace 
by  the  relentless  hand  of  death ;  did  they  possess 
religion  ;  then  the  sacred  records  assure  him,  they 
shall  meet  again  never  to  part  any  more  while 
eternity  lasts,  or  saints  in  glory  live  ;  I  Thes.  iv, 
13,  14;  ^^Bnt  I  would  not  have  you  to  be  igno- 
rant, brethren,  concerning  them  that  are  asleep, 
that  ye  sorrow  not  as  others  who  have  no  hope  ; 
for  if  we  believ^e  Jesus  died  and  rose  again,  even  so 
also  those  that  sleep  in  Jesus  will  God  bring  with 
hnn." 

IV.  I  am  to  show  what  it  is  to  come  to  Christ  for 
this  rest. 

1.  Coming  to  Christ  for  this  rest  implies  a  be- 
lief, in  the  saviour's  promises,  that  he  is  faithful  and 
true,  and  that  he  will  perform  them  all  and  actu- 
ally bestow  upon  us  the  rest  he  promises  if  we 
apply  to  him  for  it  in  the  earnestness  and  sincerity 
of  our  souls ;  "For  he  that  would  come  to  God 
must  believe  that  he  is,  and  that  he  is  a  rewarder 
of  them  that  diligently  seek  him  ;"  Heb.  xi,  6. 

2.  Coming  to  Christ  for  rest  consists  in  surren- 
dering ourselves  cordially  mtohis  hands  to  be  sav- 
ed by  him  on  the  terms  of  the  Gospel.  This  is  the 
very  act  itself  of  coming  to  Christ.  This  is  taking 
him  as  our  saviour  and  resting  on  him  for  salva- 
tion as  offered  in  the  gospel.  This  cordial  sur- 
render to  Christ  implies  m  it  several  things; 
a  sense  of  our  burdens.  If  we  do  not  feel  ourselves 
laboring  and  heavy  laden,  and  that  we  actually 
need  Christ,  for  what  rational  purpose  could  we 
come   to    the   blessed    redeemer?   "The  whole 


207 

4iave  no  need  of  a  physician,  but  they  that  arc 
sick  ;"  Mark  ii,  17.  It  implies  plainly,  a  sense 
of  helplessness  in  ourselves.  For  if  we  be  not 
helpless  there  is  no  sense  nor  propriety  in  applying 
to  another  for  assistance.  It  implies  a  cordial  wil- 
lingness to  part  with  sin  for  the  Lord  Jesus'  sake. 
This  is  quite  essential ;  without  it,  he  never  will 
give  us  rest.  We  are  not  to  calculate  on  the 
blessed  Jesus  saving  us  in  our  sins ;  he  did  not  come 
to  discharge  any  such  office.  It  was  announced 
by  the  angel,  who  advised  Joseph  of  the  Virgin^s 
miraculous  conception,  ^'  That  he  should  call  iii^ 
name  Jesus,  because  he  should  save  his  people 
from  their  sins  ;"  Mat.  i,  21. 

I  am  now  to  conclude  by  pressing  sinners  to 
come  to  Christ  for  this  rest.  I  press  you  by  the 
necessity  of  the  case.  Without  him  you  will  never 
obtain  rest ;  the  world  you  know  cannot  make 
you  happy ;  it  has  nothing  in  its  power  which 
can  fully  meet  the  boundless  desires  of  your  im- 
mortal souls  ;  il  never  has  made  any  of  the  human 
race  happy  ;  it  never  will.  You  know  how  often 
this  lying  shrew  has  cheated  you ;  she  has  made 
you  many  promises  she  never  performed  nor 
never  will.  Of  this  your  soul  is  the  living  witness. 
When  we  possess  what  the  world  can  give  us^ 
we  are  not  satisfied  still.  Its  enjoyments  pall  up^ 
on  the  sense,  we  are  still  as  listless  as  ever,  and 
much  about  as  far  from  real  satisfaction.  By  the 
certainty  of  obtaining  this  rest  if  you  come,  I 
press  you.  The  blessed  saviour  has  promised  this 
rest  if  you  come;  his  word  is  out,  "he  is  faithful 
who  hath  promised,''  Heb.  x,  2a     He  will  not 


208 

de^jeive  you,  for  "  He  is  not  a  man  that  he  should 
lie,  neither  the  son  of  man  that  he  should  repent; 
hatli  he  said  and  shall  he  not  do  it  ?  or  hath  he 
spoken  and  shall  he  not  make  it  good  ?"  Numbers 
xxiii,  19.  By  the  sweetness  and  value  of  this 
rest  when  we  obtain  it,  I  press  you.  How  sv/cct, 
how  precious  this  rest!  What  comfort  to  feel  that 
our  sins  are  pardoned  !  What  divine  refreshment 
to  know  in  whom  we  have  believed  !  and  that  he 
is  able  to  keep  that  which  we  have  committed  un- 
to him  !  O  Brethren  and  sisters,  be  ye  persuaded 
to  come  to  Christ  that  you  may  obtain  this  sacred 
rest  and  all  that  it  imparts.  There  is  no  rest  ?o 
divinely  sweet  as  that  which  Jesus  gives ;  no 
shade  so  cooling  and  so  sweet  as  that  which  he 
reflects  ;  no  waters,  no  streams  of  consolation  so 
comforting  as  those  that  flow  near  the  foot  of  the 
celestial  throne !  "  And  a  man  shall  be  as  an  bid- 
ding place  from  the  wind,  and  a  covert  from  the 
tempest,  as  rivers  of  water  in  a  dry  place,  as  the 
shadow  of  a  great  rock  in  aweary  land  ;'^  Isaiah 
xxxii,  2.  This  man,  this  glorious  man,  this  hiding 
place,  this  covert,  tliis  rock,  this  river,  is  the  be» 
lievcr's  covenanted  Jesus,  he  who  has  that  di- 
vine rest  to  give  of  which  we  speak.  By  the 
dreadful  prospect  of  dying  without  this  sacred 
rest,  and  the  divine  consolation  it  is  capable  of  af- 
fording in  that  gloomy  hour  if  we  obtain  it.  Ah 
hear  the  groans  of  that  poor,  despairing  sinner! 
what  wretchedness  do  they  seem  to  utter  ?  He  ap- 
pears on  the  very  rackof  torture  the  most  direful  I 
Forced,  reluctantly  forced,  by  death  in  all  his  horr 
rors  tp  the  awful  tribunal  of  an  angry  God  !  Jlosy 


2oa 

indescribably  dreadful  his  feelings !  None  cait 
thoroughly  know  them  but  he  who  is  unhappy 
enough  to  be  the  subject  of  them.  O  what  would 
he  not  give  for  one  of  those  golden  opportunities 
of  securing  his  eternal  well-being,  which  he  has 
so  wantonly  thrown  away?  How  haggard  his 
visage  !  What  looks  of  despair  and  a  condition 
the  most  hopeless  !  He  siglis,  he  groans,  he  dies  \ 
On  the  other  hand,  how  serene,  how  tranquil,  the 
humble  child  of  grace !  His  will  bowed  to  the 
will  of  his  God,  his  faith  lively,  and  his  hope  of 
eternal  life  bright  and  ardent.  He  bids  the  world 
and  friends  farewell  in  triumph  ;  he  dits  in  the 
Lord  Jesus  and  is  blessed,  he  rests  from  his  la- 
bors and  his  works  follow  him  with  a  rich  reward. 
Such  is  the  end  of  the  pious  and  goaly.  O  what 
a  difference  !  By  all  this  I  press  you  to  come  to 
Christ  for  this  rest.  By  the  groans  and  tears,  the 
sweat  and  blood  of  an  expiring  saviour,  I  press 
you  to  come  to  the  blessed  Jesus  for  this  rest. 

"  It  cost  him  death  to  save  your  lives, 

To  buy  your  souls  it  cost  his  own, 
And  all  the  unknown  joys  he  gives, 

Were  bought  with  agonies  unknown. 
Our  everlasting  love  is  due, 

To  him  that  ransom'd  sinners  lost  3 
And  pitied  rebels,  when  he  knew 

The  vast  expense  his  love  Avould  cost.". ...Watts. 

By  the  madness  and  folly  as  well  as  the  dire 
consequences  of  neglecting  this  rest.  Wiiat  mad- 
ness and  folly  marks  tliis  dread fidly  foolish  con- 
duct !  By  neglecting  this  rest,  we  are  risking, 
nay,  mire,  we  are  rendering  sure  and  certain  our 
own  destruction  j  we  are  drawing  down  the  divine 
K2 


^10 

V^engeance  on  our  own  devoted  heads.  Was  ther'e 
ever  equal  folly  ;  equal  madness  ?  Our  danger 
is  most  imminent.  v>  e  expose  our  immortal  souls 
to  everlasting  woe.  Can  we  act  this  dreadful  part 
and  be  blameless  ?  Be  persuaded  to  be  earnestly 
engaged  to  obtain  an  interest  in  this  rest  \\  liich 
will  eventually  be  a  heavenly  one  ;  '*  There  re- 
m^ineth  therefore  a  rest  for  the  people  of  God  ;" 
H;  iv,  9.  May  the  gool  Lord  grant  us  all  an 
interest  therein  for  the  redeemer's  sake.     Ame>% 


■'^.^- 


®m  aaa.1* 


'//OVE  TO  GOD  AND  ONE  ANOTHER,  A  PROOF 
THAT  THOSE  POSSESSED  OF  IT  ARE  BORN  Of^ 
GOD. 


1  3oVin,  lY,  "I. 

'-'Beloved  let  us  love  one  another,  for  love  is  of 
Gody  and  every  one  that  loveth  is  horn  of  Qod 
and  knoweth  God.^* 

THE  sacred  scriptures  uniformly  represent 
irue  and  genuine  religion,  as  consisting  essential- 
ly in  love  to  €rod,  and  love  to  man.  Our  text  in- 
forms that  ^^every  one  that  loveth  is  born  of  God, 
and  knoweth  God."  Consequently,  then,  he  pos- 
sesses true  religion  ;  for  this  same  writer  informs 
us  elsewhere,  chapter  iii,  verse  9,  that  '^Whoso- 
ever  is  born  of  Gofl  doth  not  commit  sin,  for  his 
seed  remaineth  in  him,,  and  he  cannot  sin  because 
lie  is  born  of  God." 

Jesus  Christ,  that  infallible  expounder  of  God's 
holy  law,  tells  us  that  the  sum  of  that  law  is  to 
love  the  Lord  our  God  with  all  the  heart,  soul, 
strength  and  mind,  and  our  neighbors  as  ourselves  ; 
Mat.  xxii,  37 — 40 ;  "Jesus  said  unto  him,  thou 
shalt  love  the  Lord  thy  God,  with  all  thy  heart, 
with  all  thy  soul  and  with  all  thy  mind.     Thii  is 


the  first  and  great  commandment.  And  the  se- 
cond is  like  unto  it,  namely  ;  Thou  shalt  love  thy 
neighbor  as  thy  self.^'  The  apostle  Paul  in  his 
epistle  to  the  Romans  tells  them  that  love  is  the 
0  fulfilling  of  the  law  ;  Rom.  xiii,  IQ  :  "Love  work- 
cth  no  ill  to  his  neighbor,  therefore  love  is  the  ful- 
filling of  the  \'dw.''  Consequently?  ^^^^*^?  ^<^^'c  ^s 
true  religion,  for  whatever  fullils  God's  law  must 
be  religion. 

When  God  made  man  he  made  him  upright, 
that  is,  supremely  loving  God  his  maker  ;  Eccles. 
vii,  29  ;  "Lo  this  only  have  I  found,  that  God  hath 
made  man  upright ;  but  they  have  sought  out  ma- 
ny inventions  ''  From  this  state  of  holy  rectitude 
mankind  have  fallen.  They  have  lost  the  holy 
image  of  God  and  have  become  possessed  of  the 
foul  image  of  Belzebub ;  they  now  possess  hearts 
by  nature  opposed  to  God  and  holiness  ;  Rom. 
viii,  7;  "Because  the  carnal  mind  is  enmity 
against  God ;  for  it  is  not  subject  to  the  law  of 
God  neither  indeed  can  be." 

Now,  sirs,  the  great  design  of  the  gracious 
scheme  of  redemption  and  of  God  in  sending  his 
son  into  the  world,  is  to  restore  the  fallen  creature 
man  to  the  favor  of  his  God  again,  which  he  had 
forfeited  and  lost,  and  to  that  pristine  state  of  \o\e. 
in  which  he  was  originally  created;  John  x,  lOj 
"I  am  come  that  they  might  have  life,  and  that 
they  might  have  it  more  abundantly."  This  life 
consists  essentially  in  love  to  God  and  man.  For 
^^ Every  one  who  loveth  is  born  of  God  affd  know^- 
6th  God."  That  is,  he  has  true  religion.  But  "He 


21^ 

that   lovcth  not,  knoweth  not  God,  for   G)d  i«^ 
love  ;"  verse  8. 

This,  my  brethren,  is  one  of  the  most  important 
subjects  that  ever  occupied  the  mind  of  man% 
And  as  we  are  just  about  to  celebrate  a  love- 
feast,  an  ordinance  to  which  none  liave  any  right- 
ful claim  but  those  who  aftectionately  love  God, 
and  one,  which  so  eminently  displays  the  love  of 
God  to  man,  I  thought  it  proper  to  turn  your  at- 
tention to  the  subject  of  love,  just  before  you  ap- 
proach this  sacred  feast. 

There  are  certainly  counterfeits,  many  gross 
counterfeits  of  this  love,  and  it  is  certainly  a  sub- 
ject respecting  which,  thousands  of  the  human 
family  have  been  greatly  in  the  dark. 

That  you  may  the  better  determine  whether  or 
not  you  have  the  love  of  God  in  your  hearts,  even 
that  love  which  decides  that  those  who  are  pos- 
sessed of  it  are  born  of  God  and  know  God,  I 
shall  proceed  to  point  out  the  definite  object  of 
such  love,  together  with  the  motives  of  the  mind 
in  loving  such  object,  and  then  conclude  by  a  short 
application  of  the  subject. 

As  my  plan  is  simple,  and  I  propose  attendmg^ 
ro  the  one  single  thing  only,  you  will,  I  hope,  be 
able  to  go  along  with  me  with  ease  and  clearness^ 
and  be  assisted  to  determine  with  precision  that 
most  interesting  of  all  questions,  '"Do  I  love  the 
Lord  or  no?"  ''Am  I  his  or  am  I  not?'  "Every 
one  who  loveth,  is  born  of  God  and  knoweth 
God,"  says  my  text.  The  definite  object  of  this 
love,  together  with  the  motives  of  the  mind  m 
Ibvmg  this  object,  I  am  now  to  point  out. 


214 

The  object,  then,  my  brethren  of  this  holy  love^ 
IS  the  great  kingdom  of  holiness.  This  kingdom 
consists  of  God  himself  at  the  head,  together  with 
all  his  intelligent  creatures  capable  of  happiness, 
and  ourselves  amongst  the  rest,  as  a  part  of  the 
great  whole.  This,  sirs,  is  a  most  glorious  kingdom, 
and  every  way  worthy  the  most  ardent  affections  of 
the  human  heart.  And  though  w^e  cannot  com- 
pletely comprehend  it,  yet  so  far  forth  as  the  holy 
mind  is  capable  of  taking  a  view  of  it,  it  appears 
glorious,  and  a  most  fit  and  proper  object  of  chris- 
tian affection  and  holy  love.  And  by  this  view 
the  believer  is  convinced,  that  could  he  see  this 
kingdom  as  it  is,  and  love  it  with  that  intensity  of 
desii'e  it  justly  requires,  this  would  be  perfect  bles- 
sedness. 

It  is  this  kingdom  of  holiness  united  in  moral 
character,  which  is  held  up  as  the  great  object  of 
christian  afi^ction  and  holy  love  in  the  revelation 
with  which  we  are  favored  by  the  Lord,  and  just 
(conformably  to  this  view  of  the  matter  is  the  great ~ 
©(mimandment  of  God  ;  Mark  xii,  29 — 31  inclu- 
sive;  "Hear  O  Israel,  the  Lord  our  God  is  one 
Lord,  and  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  with  all  thy  soul,  with  all  thy  mind 
arul  with  all  thy  strength.  This  is  the  first  and  great 
commandment,  and  the  second  is  like  unto  it,  name-. 
ly,  thou  shalt  love  thy  neighbor  as  thyself  There 
h  none  other  commandment  greater  than  these." 

Through  the  weakness  of  the  human  intellect,  if 
we  woulcl  view  this  glorious  kingdom  of  holiness 
in  the  best  manner  of  which  we  are  capable,  so  as 
f<5  dtsc^ver^  to  the  highest  aflvantuge^  this  grea;|; 


^15 

object  of  holy  affection,  we  must  analyse  it,  not 
being  capable  jf  takmg  it  in  at  one  view. 

We  have  said  that  Almighty  Grxi  and  his  intel- 
ligent creatures,  capable  of  happiness,  compose  this 
kingdom  of  holiness,  and  are  the  object  of  christian 
affection  ;  but  then  we  are  to  recollect,  that  not  on- 
ly God  himself  will  be  loved  by  the  true  believ(gr, 
but  also  his  law  and  gospel,  and  whatever  he  makes 
use  of  to  make  himself  known,  will  be  in  part  the 
object  of  this  love  also,  and  a  union  of  heart  to 
these  several  objects  in  christian  affection,  is  an 
undoubted  proof  that  we  belong  to  the  fold  of 
God  ;  "For  every  one  that  loveth  is  born  of  God 
and  knoweth  God/' 

With  regard  to  the  several  parts  of  this  great 
kingdom  of  holiness  which  is  the  object  of  christiasi 
affection  ; 

1.  God  himself  is  one,  and  a  very  principal  one. 
The  humble  christian  consulting  the  word  and 
works  of  God  to  find  what  the  deity  is,  ascends  to 
God  himself  in  holy  love  and  is  quite  charmed  with 
his  character  and  perfections.  And  thus  that  ado- 
rable being  who  is  possessed  of  infinite  perfection 
is  loved  by  him  in  the  most  ardent  manner. 

There  is  no  doubt,  sirs,  but  that  every  rational 
creature  out  of  hell,  who  views  the  works  of  the 
almi ghty  creator,  arid  realises  ih  any  degree,  his 
own  entire  dependence  dponr^him,  may  feel  some- 
thing of  obligation  to  this  creator  and  supporter  of 
all  things,  and  some  kind  of  grateful  affection  to 
him,  as  a  being  of  infinite  kindness,  and  whose 
gracious  favours  he  has  experienced  from  day  to 
day ;  yet  he  may  have  no   love  to  God  for  the 


216 

excellence  of  bis  holy  character,  and  for  what  be  is 
in  himself;  and^onsetwnlly  he  is  therefore  essen- 
tially deficient,  and  is  not  the  person  who  loves  in 
tlie  sense  of  my  text,  and  whose  aiiection  has  the 
glorious  kingdom  of  God  as  such  for  its  object. 
Now  J  in  this  kind  of  affection,  and  where  there  is 
no  higher  principle  in  exercise,  there  is  no  real  ho* 
liness  ;  tliemost  unregercrate  sinner  is  quite  capa-. 
ble  of  it ;  and  to  love  exercised  from  no  higher 
principles  than  the?e,  there  is  no  reward ;  Mat. 
V,  46;  '^'Forif  ye  love  them  that  love  you,  what 
re-.vard  have  }er  Do  not  even  the  publicans  the 
san'e?'* 

But,  sirs,  the  good  man  wlio  loves  God  in  the 
sense  of  my  text,  loves  him  from  much  more  noble 
and  generous  principles.  He  loves  him  for  what 
he  is.  And  my  text  saith  of  him,  that  "he  is  born 
of  God  and  knoweth  God."  He  loves  liim  su- 
premely because  he  is  a  God  of  infinite  perfection 
and  excellence.  This  man,  illuminated  as  he  is, 
to  see  the  supreme  moral  excellence  of  the  deity, 
loves  him  supremely  for  his  own  glory,  and,  I  pre- 
sume, would  do  so,  possessing  his  presentholy  tem- 
per if  there  was  neither  heaven  nor  hell.  Now, 
sirs,if  what  is  called  a  Hopkinsian  divine,  means, 
by  his  disinterested  benevolence,  loving  holiness 
for  its  own  sake,  and  God  for  his  own  glory,  in- 
dependent of  the  consideration  of  God's  personal 
kindness  to  him,  then  he  is  strictly  correct  in  his 
sentiments,  whether  he  chooses  the  best  words  to 
represent  his  ideas  or  not.  But  if  this  be  his  mean- 
ing, what  is  the  use  of  making  an  outcry  about  it  ? 
This  is  what  every  pious  man  under  heaven  feels. 


217 

call  him  by  what  name  you  please.  Will  the  pub- 
lic permit  me  to  speak  for  a  moment  on  this  inter- 
esting subject  from  my  own  experience  without 
11  charge  of  ostentation  ?  Granted,  by  all  I  hope, 
by  my  baptist  brethren  especially.  Then,  sirs,  I 
go  on  to  say  in  truth,  and  I  hope  in  the  fear  of  God, 
and  with  a  humble,  modest  appeal  to  that  awful, 
that  tremendous  and  heart-searching  being  for  the^ 
truth  of  what  I  say  ;  after  having  been  the  sub- 
ject of  the  most  dreadful  conviction  and  consequent 
alarm  that  perhaps  any  human  creature  could  feel 
and  live,  and  this  I  think  for  the  space  of  a  year, 
and  perhaps  something  upward,  it  pleased  the 
great  and  adorable  God,  in  the  infinite  stoops  of 
his  unsearchable  mercy  and  good  will,  as  I  hope^ 
whilst  I,  with  a  heart  all  anxiety,  and  the  holy,  ho- 
ly bible  in  my  hand,  meditated  on  divine  things, 
and  tried  to  call  on  God  for  mercy,  to  reveal 
Christ  in  me  the  hope  of  glory,  and  to  open  up  the 
scheme  of  salvation  to  my  soul,  and  to  display  the 
glories  of  the  divine  character  to  my  mind  in  a  way 
of  which  before  this  favored,  this  never  to  be  for 
gotten  moment,  I  had  no  more  adequate  concep 
tion  than  I  now  have  how  the  inhabitants  of  Sa- 
turn live  !  This  glorious  revelation  of  Christ  hi  ray 
heart  took  place,  as  I  hope,  while  I  meditated  on 
God  and  his  precious  word  and  wonderful  works, 
under  the  shadow  of  a  pleasant  sugar  tree  in  my 
widowed  mother's  field,  where  I  trust  I  may  say 
I  not  only  sat  under  the  shadow  of  the  sugar  tree, 
but  also  of  the  apple  tree  Jesus,  too,  with  great 
delight,  and  his  fruit  was  sweet  to  my  tasto.  O 
my  God,  may  I  not  appeal  to  thee,  how  passing 
Vol.  II.  S. 


21S 

^wcet  i  Thou  knovvest  all  things  ;  does  not  the 
recollection  of  thy  ineffable  goodness,  thus  mani- 
fested to  a  poor,  burdened,  distressed,  and  almost 
broken  hearted  youth,  now  warm  this  heart  a  little 
again  under  all  the  frosts  and  snows  of  fifty -seven 
winters  ?  Do  you  ask  my  friends  what  were  the 
principal  ingredients  in  the  happiness  of  which  I 
speak  on  this  auspicious  occasion  ?  Of  these  I 
have  to  this  hour  some  distinct  recollection,  and 
according  to  that  recollection,  I  think  a  prominent 
one  was,  that  tho  Lord  is  God  ;  that  he  is  doing 
all  things  well  ;  that  he  is  infinitely  holy  ;  that  he 
never  will  approve  of,  or  countenance  sin ;  that 
he  has  invented  a  scheme  of  salvation  for  poor 
sinners  in  which  he  can  be  just  and  the  justifier 
of  all  who  believe.  And  I  think  I  distinctly  re* 
coll(^ct  of  feeling  that  all  intelligent  creatures, 
that  all  moral  ugc^nts  ought  supremely  to  love 
God,  whatever  should  become  of  them  ;  and  that 
it  IS  the  indispcnsible  duty  of  devils  damned,  and 
souls  of  men  lost  in  eternal  ruin,  to  love  God  for 
bis  glory  ;  and  that  they  deserve  eternal  torment 
because  they  do  not.  And  this  with  me  at  this 
boar  is  one  of  the  strongest  arguments  for  defend- 
ing the  scripture  doctrine  of  eternal  torment.  Do 
any  ask  if  amidst  these  pleasing  raptures  I  felt 
willing  to  go  to  hell  ?  I  answer  candidly  and 
with  truih,  never,  never,  never.  And  should  I  say 
I  did  I  should  lie  in  the  presence  of  God.  But  I 
know  I  felt  then,  and  strongly  desire  to  feel  now, 
that  I  ought  to  love  God  supremely  for  the  glory 
of  his  character,  whatever  may  eventually  be  my 
lot.     This,  which  a  Hopkinsian  calls  loving  God 


219 

(.lisintcrestedly,  and  which  I  call,  in  language  a 
little  more  scriptural,  loving  God  for  his  own  glory, 
is  by  many  branded  ignominiously ,  as  they  in- 
tend it,  as  Hopkinsianism.  Now  it  is  certainly 
improper  to  apply  this  to  me  as  Hopkinsianism. 
For  the  public  are  informed  this  was  the  scriptural 
doctrine  of  my  heart,  in  my  eighteenth,  nineteenth 
and  twentieth  years,  on  which  I  hope  my  soul 
grew  and  throve  spiritually  ;  and  I  did  not  know 
there  existed  such  a  man  on  earth  as  Samuel  Hop- 
kins until  after  my  tliirticth  year ;  thcret'orc,  I 
scarcely  learned  from  him.  But  if  people  choose 
to  give  me  a  nick  name  undeservedly,  I  must 
just  submit  to  it  as  to  other  undeserved  injuries. 
I  wish  for  no  other  name  but  that  of  a  moderate 
Calvmistic  presbyteriau  according  to  the  West- 
minster Confession  of  Faith.  Doctor  Hopkins 
believed  very  fully  the  doctrine  of  loving  God  su- 
premely for  his  glory,  and  his  neighbour  as  him- 
self, according  to  his  worth.  So  he  did  also, 
that  Jesus  Christ,  the  babe  of  Bethlehem,  was  a 
divine  person,  equal  with  the  eternal  father  in 
dignity,  power  and  glory.  And  I  do  not  know 
that  cither  of  the  doctrmes  is  a  fraction  the  worse 
for  his  belief  of  them.  And  they  are  both  true  if 
the  bi'ole  be  true. 

I  do  not  offer  my  experience  as  a  proof  of  the 
scripture  doctrine  of  loving  God,  both  primarily 
and  supremely  for  his  own  glory,  being  the  in- 
dispensible  duty  of  man  and  essential  to  the  sal  • 
vation  of  his  soul.  I  am  quite  aware  that  the 
world  are  not  under  any  obligations  to  receive  my 
experience  as  an  individual  for  substantial  proof  ef 


what  the  scripture  teaches.  Keither  am  I  capable 
of'insultingtlie  piibhc  so  far  as  to  offer  it  as  such. 
But  I  do  think  every  fair  and  candid  reasoner  will 
at  once  admit  that  it  is  fully,  faiily,  and  logically  in 
proof  of  that  for  the  estabUshment  of  which  I  oiiei? 
it,  and  that  is,  tlmt  I  did  not  learn  this  doctrine 
from  Samuel  Hopkins,  seeing  it  was  the  doctrine 
of  both  my  head  and  my  heart  in  my  nineteenth 
and  twentieth  years,  and  in  every  hour  from  that 
period  to  this,  and  I  never  knew  that  such  a  maii 
as  Doctor  Hopkins  existed  till  after  my  thirtieth 
year.  With  regard  to  the  scripture  doctrine  that 
God  IS  to  be  loved  for  his  glory  primarily,  I 
submit  the  following  passages  to  the  consideratiofi 
i)f  those  who  allow  themselves  to  reflect  before 
they  censure  ;  Psalm  viii,  1  ;  "  O  Lord  our  Lord, 
how  excellent  is  thy  name  in  all  the  earth,  who 
hast  set  tliy  glories  above  the  heavens  ;"  Psalnl 
Jxxxix,  6,7;  "For  wlio  in  the  heaven  can  be 
compared  unto  the  Lord  ?  Who  among  the  sons 
of  the  mighty  can  be  likened  unto  the  Lord*?'' 
;Pnalm  cxlviii,  13;  "  Let  them  praise  the  name  of 
the  Lwrd,  for  his  name  alone  is  excellent ;  his 
glory  is  above  the  earth  and  the  heaven."  Now, 
if  we  love  G  )d  only  because  we  have  taken  up 
the  notion  that  he  loves  us,  and  net  for  his  owri 
excellent  character,  what  revvanl  have  we  ?  "For 
if  ye  love  them  that  love  you,  wlrat  reward  have 
ye?  Do  not  even  the  publicans  the  same  ;"  Mat. 
V,  46. 

2.  The  Lord  Jesus  Christ,  in  liis  mediatoriat 
character,  as  God-man  mediator,  is  another  im-. 
portant  part  of  the  kingdom  of  holiness,  and  a« 
-.iich.  a  great  Ql)icct  of  christian  affection.' 


•^21 

Now,  sirs,  considering  the  God -man  mediatoi', 
in  the  character  of  a  deliverer  from  hell  and  ruin, 
"which  character  he  does  certainly  sustain,  he  may 
be  in  some  measure  dear  to  all  who  believe  in  the 
christian  revelation  as  true,  and  a  state  of  punish 
ment  awaiting  the  ungodly.  For  even  an  unre- 
newed sinner  may  feel  a  selfish  attachment  to 
Christ  as  a  deliverer  from  pain,  who  feels  no  love 
for  him  as  being  possessed  of  infinite  holiness,  or 
as  a  deliverer  from  sin.  For  the  worst  and  most 
selfish  sinner  on  earth  may  feel  a  desire  to  be  de- 
livered from  pain. 

S;;eipg  then  the  most  selfish  smner  on  earth,  a? 
well  as  the  most  humble  saint,  may  feel  some  at- 
tachment or  love  of  some  kind  to  Jesus  Christ, 
we  shall  discrimmate  a  little  here  between  the 
principles  of  the  sinner  and  him  who  loveth,  be- 
ing born  of  God  and  knowing  God.  The  uncon- 
verted sinner  enquires  into  the  undei'taking,  death, 
and  suiTenngs  of  Jesus  Christ,  purely  as  a  deliver 
er  from  pain,  and  the  saviour  appears  dear  to  him 
but  it  is  merely  as  a  deliverer  from  hell.  Whilst 
he  feels  even  an  enmity  of  heart  against  the 
holiness  of  the  saviour's  character,  and  an  attach- 
ment to  tho>e  very  evils  from  which  he  came  to 
deliver.  Stdl  wed  led  to  his  idols,  he  will  not 
let  them  go  for  Jesus'  sake.  He  continues  to  add 
drunkenness  to  thirst,  and  to  indulge  m  all  the 
fleshly  desires  of  the  mind.  Now,  he  that  lovetli, 
in  the  sense  of  scripture  in  general,  and  of  my 
text  in  particular,  and  is  born  of  G  )d  and  know- 
eth  God,  though  he  feels,  as  indeed  he  ought  to 
do,  a  hi  eh  degree  of  gratitude  to  the  saviour 
S2 


22^ 

^s  a  deliverer,  yet  he  loves  him  on  other  anci 
mach  higher  principles.  The  real  good  man? 
he  that  is  born  of  God  and  knoweth  God,  loves 
him  because  he  is  the  express  image  of  his  eternal 
father,  and  possessed  of  infinite  rectitude  and  per- 
fection. He  reads  his  word,  and  hears  his  holy 
character,  and  loves,  admires,  and  sweelly  adores  ; 
and  when  headdresses  himself  to  God  in  prater, 
he  forgets  himself,  as  it  w^ere,  untd  he  has  said 
"  Father,  glorify  thy  son."  He  reads,  he  hears, 
and  he  esteems  it  amongsf  the  most  precious  bless- 
ings bestowed  upon  him  by  an  indulgent  God,  to 
have  leave  to  lie  at  the  feet  of  this  precious  saviour 
and  incessantly  adore.  Christ  is  preciousness 
itself  to  this  humble  believer;  I  Pet.  ii,7  ;  "Un- 
to you  therefore  who  believe  he  is  precious."  Do 
you  enquire  what  it  is  which  renders  Christ  so 
precious  to  the  true  believer  ?  One  thing  is  be- 
cause he  honors  God.  The  true  believer  being 
savingly  illuminated  by  the  Holy  Ghost,  sees 
God's  honor  as  a  great  and  interesting  object, 
which  he  wishes  most  heartily  to  see  promoted. 
And  inasmuch  as  Jesus  Christ  by  his  sufferings 
and  death  promotes  this  honor  to  the  highest  de- 
gree, he  is  therefore  most  precious  to  the  believer. 
His  fulfilling  God's  broken  law,  renders  him  pre- 
cious to  the  man  of  true  piety.  The  good  man 
loves  the  law  of  God.  He  sees  it  to  be  holy, 
just  and  good,  and  as  such  his  delight  is  in  that; 
Psalm  cxix,  70  ;  "But  I  delight  in  thy  law;" 
bis  revealing  God  and  his  eternal  counsels ;  Mat. 
xi,  28;  "All  things  are  delivered  to  me  of  my 
fdther }  and  no  man  knoweth  the  son  but  the  father; 


223 

neither  knowetli  any  man  the  father  save  the 
son,  and  he  to  whomsoever  tiie  son  will  reveal 
him."  Christ  as  the  ,Q,'reat  medium  of  revelation  is 
dear  to  the  people  of  God.  The  displays  and  man- 
ifestations of  the  divine  perfections  which  he  gives 
render  him  dear.  Christ  delivering  such  multi- 
tudes of  the  human  family  from  everlasting  misery 
and  bringing  them  to  everlasting  glory,  and  him- 
self amongst  the  rest,  renders  him  precious  to  the 
believing  soul.  And  when  w^e  say  that  a  pious 
man  loves  God  primarily  for  his  own  glory,  w^e 
do  not  mean  to  say  that  he  loves  him  for  nothing 
else.  The  pious  man  loves  God  dearly  for  his 
great  communicated  goodness  to  the  children  of 
men  at  large  and  to  himself  in  particular  ;  and 
in  saying  this  the  scriptures  bear  us  out  plainly 
and  fairly;  Psalm  cxvi,  16;  ''  O  Lord,  truly  I 
am  thy  servant,  the  son  of  thine  handmaid  ;  thou 
hast  loosed  my  bands,;"  Psalm  cxvi,  1  ;  "  I  love 
the  Lord  because  he  hath  heai'd  the  voice  of  my 
supplication;"  Luke,  x,  20  ;  *' Notwithstanding 
in  this  rejoice  not  that  the  devils  are  subject  to  you, 
but  rather  rejoice  that  your  names  are  written  in 
heaven."  Tlien  here  is  ample  scripture  authority 
for  loving  God  for  liis  communicated  goodness. 
And  base  would  be  the  ungrateful  wretch  who 
would  receive  the  divine  favors  from  day  to  day, 
and  feel  no  gratitude  to  the  divine  benefactor. 
But  wdiere  the  soul  does  not  love  the  divine  char- 
acter and  God  for  his  glory,  there  is  no  proof  of 
true  religion.  And  there  certainly  exists  an  es- 
Fenii.d  difference  betwixt  loving  God  from  the  pure 
%nd  holy    motives   which   the   excellence  of  his 


character  presents,  and  loving  him  only  for  favors 
received,  and  I  think  every  professor  of  religion 
ought  carefully  to  examine  his  own  heart  with 
respect  to  this  matter. 

o.  The  Holy  Ghost,  the  third  person  of  the 
adorable  trinity,  (iischarging  the  sacred  office  of 
sanctifying  his  people,  is  another  part  of  this 
kmgdom  of  holiness,  and  a  proper  object  of  chris- 
tian affection.  His  operations  are  sweet  and  de- 
lightful to  the  believer.  The  unrenew^ed  sinner 
too  may  feel  some  kind  of  regard  for  the  holy  spir- 
it^ on  the  principles  of  mere  selfishness.  He  hears, 
it  is  the  office  of  this  holy  agent  to  effect  some 
kind  cf  a  change  on  the  heart  of  a  sinner  which 
is  necessary  to  qualify  him  for  heaven  ;  and  as 
hebciieves  he  cannot  escape  hcli  without  this  of- 
fice being  performed  on  him,  he  therefore  may 
feel  some  regard  for,  and  desire  his  operations 
from  the  principles  of  selfishness,  without  one 
spark  of  real  love  to  him,  for  his  holiness.  He 
that  loveth  and  is  born  of  God,  and  knoweth  God^ 
loves  in  this  case  from  other  and  higher  motives. 
He  loves  this  holy  spirit,  because  under  the  in- 
flnence  of  his  operations  he  has  communion  with 
G  >H,  and  fellowship  with  the  father  and  with  his 
son  Jesus  Christ.  He  loves  the  Holy  Ghost  and 
his  saci*ed  inPiuence  because  thereby  he  is  con 
formed  to  God  and  made  holy ;  he  desires  his 
operations  to  be  more  constant,  more  ardent  and 
delightful;  Psalm  Vi,  10—12;  "Create  in  me  a 
clean  heart  O  God,  and  renew  in  me  a  right  spirit. 
Cast  me  not  away  from  thy  presence  ;  and  take 
•not  thy  holy  spirit  from  me ;  restore  unto  me  the 


255 

joy  of  thy  salvation,  and  uphold  mc  with  thy  free 
spirit." 

4.  T,hc  law  of  the  Lord  is  another  part  of  the 
kingdom  of  holiness  and  an  object  ot  christian 
love  ;  Psalm  i,  2  ;  *'  His  delight  is  in  the  law  of 
the  Lord,  and  in  his  law  doth  he  meditate  day 
and  night  ;"  Psahn  xxxvii,  31 ;  "  Tiie  law  of  his 
God  is  in  his  heart ;  none  of  his  steps  shall  slide  ;*■ 
Psalm  cxix,  72  ;  ''  Tiie  law  of  thy  mouth  is  better 
unto  me  than  thousands  of  gold  and  silver."  The 
unregenerate  sinner  may  have  some  regard  to  the 
law  of  Gad,  as  a  covenant  of  worlcs,  by  which  he 
expects  to  obtain  salvation,  whil6  he  has  no  regard 
for  it  as  a  holy  law.  Cat  the  good  man  loves  it 
because  it  is  lioly,  and  because  iiis  own  holiness 
consists  in  coiiformity  to  this  law  ;  while  he  luoivS 
for  salvation  and  acoeplance  with  his  God,  noi  by 
his  obedience  to  this  law,  but  tnruugh  ihe  atoning 
merit  of  Jesus  Giiiist. 

5.  The  peculiar  doctrines  of  grace  ar-e  another 
part  of  the  kingdom  of  holiness,  and  the  object  of 
Christian  affection  ;  such  are  the  sovereignty  of 
God  ;  the  atonement  of  Jesus  Christ  ;  justifica- 
tion by  faith  in  the  righteousness  of  the  blessed  re- 
deemer ;  self  denial  and  parting  with  sin  for  Je- 
sus' sake.  Now,  some  doctrines  of  the  gospel  the 
unregenerate  sinner  thinks  very  well  of,  such  as 
God's  great  love  to  a  ruined  world  ;  Christ  delU 
vering  sinners  from  the  wrath  to  come ;  but 
when  it  comes  to  parting  with  all  sin  for  Jesua' 
sake,  the  unregenerate  man  stops,  and  gives  the 
gospel  up.  Tais  is  the  parting  place  between  mir 
«)?ra^lo  sinners  and    the  gospel   af  grace.     They 


226 

cannot  be  reconciled  to  parting  with  sin  lor  Jesub' 
sake.  Tliey  love  their  idols  and  after  tl'iem  they 
will  go  till  their  hearts  are  changed.  Self  denial 
is  a  doctrine  of  the  gospel  which  the  poor  ungodly 
sinner  never  complies  with  ;  he  may  go  some  length 
toward  it,  may  part  with  some  things  in  a  partial 
manner  which  are  dear  to  him,  or  bear  some  de- 
grees of  mortification  ;  but  to  deny  himself  in  the 
true  scripture  sense,  which  is  in  fact  to  give  himself 
up  entirely  into  the  hand  of  God,  to  be  disposed 
of  according  to  his  sovereign  pleasure,  and  to  bear 
every  thing  which  God  may  lay  upon  him,  and  to 
part  with  every  thing  which  God  may  require,  is  a 
length  to  which  the  ungodly  sinner  never  goes.  Kow 
the  true  christian  loves  all  the  doctrines  of  holinesfi 
and  the  goi^pel,  and  gives  himself  up  into  the 
hand  of  God,  and  wishes  no  alteration  made  in 
the  doctrines  of  divine  grace  and  the  practices 
the  gospel  requires  for  his  accommodation. 
Such  is  the  man  of  God,  the  real  saint  in  his  views, 
feelings  and  desires.  O  how  diiferent  from  the 
exercises,  feelings  and  views  of  the  unregenerate 
sinner ! 

6.  Another  important  part  of  the  kingdom  of 
holiness,  and  an  object  of  high  christian  aftection, 
is  our  fellow  men.  The  divine  law  not  only  re- 
quires us  to  love  the  Lord  with  all  the  heart,  soul, 
strength  and  mind,  but  also  to  love  our  neighbors 
as  ourselves.  Is  it  asked  what  description  of  men 
are  to  be  the  objects  of  our  holy  lover  I  answer, 
every  description  of  men.  Our  holy  love  is  not 
to  be  confined  to  any  class,  colour  or  nation.  Wc 
a-re  required  to  love  all   men,  and  of  all  nations^' 


2^7 

seeing  every  miTti  is  our  brother.  We  are  not  re- 
quired to  love  all  men  alike,  and  thus  I  lend  virtue 
and  vice,  and  level  all  distinetions  ;  God'b  holy  law 
requires  no  such  thing.  We  are  to  love  our  fellow 
christians,  who  in  a  judgment  of  charity  are  the 
|ieople  of  God,  not  only  with  a  love  ot  benevo- 
lence, in  common  with  others,  but  also  with  a  love 
of  complacency,  as  being  the  people  of  God  and 
as  bearing  his  moral  image.  And  to  do  so  s 
made  an  evidence  of  true  religion  by  the  apostle 
John;  IJohn  iii,  14;  "By  this  we  know  we 
have  passed  from  death  unto  life  because  we  love 
the  brethren.''  We  are  to  love  sinners,  yea,  even 
our  very  enemies,  with  a  love  of  benevolence; 
Mat.  V,  44 ;  "But  I  say  unto  you,  love  your  ene- 
mies, bless  them  tliat  curse  you,  do  good  to  them 
that  hate  you,  pray  for  them  that  despitetully  use 
you  and  persecute  you."  Now,  bad  men  may  love 
both  saints  and  sinners,  but  it  is  never  with  a 
holy  love.  They  delight  in,  and  are  warmly  at- 
tached  to,  some  men  who  are  called  saints,  but  it  is 
on  account  of  some  other  quality  than  their  holiness; 
then  this  is  no  holy  delight.  They  love  men  who 
have  no  religion.  Perhaps  they  are  attached  to 
them  for  their  very  wickedness  ;  then  this  love  is 
not  a  holy  love  ;  or  they  may  love  them  for  per- 
sonal favors  received  ;  though  their  attachment  is 
an  exercise  of  gratitude  which  is  a  thing  well 
enough  in  itself,  still  it  is  no  holiness.  Now,  the 
true  christian  loves  God's  people  because  they 
bear  God's  image.  As  he  possesses  a  holy  tem- 
per, he  loves  God  for  his  holiness,  consequently 
from  the  same  holy  principle  he  will  love  holiness 


228 

wherever  he  sees  it,  but  seeing  something  of  it  in 
the  saints,  he  loves  them  on  the  same  ground. 
He  loves  men  who  have  no  religion  in  obetiience 
to  the  commandment  of  God  who  requires  it,  and 
because  every  man  is  his  brother.  And  also  be- 
cause men,  thus  loving  one  another,  conduces  to 
peace,  harmony  and  happiness.  Andloving  our 
fellow  men  on  these  principles  is  holy  exercise. 

This  subject  may  be  advantageously  improved 
by  \\  ay  of  self  examination.  We  ought  often  to 
bring  our  religious  opinions,  feelmgs  and  exercises 
to  the  severe  correction  of  truth  and  see  whether 
they  will  stand  the  test  or  not.  And  be  assured 
it  is  no  good  sign  of  a  christian  professor  to  see 
him  shun  the  hght  of  self  examination  ;  John  iii, 
20,  21 ;  "For  eveiy  one  that  doeth  evil  hateth  the 
light,  neither  cometh  to  the  light,  lest  his  deeds 
should  be  reproved.  But  he  that  doeth  truth  com- 
eth to  the  light,  that  his  deeds  may  be  made  mani- 
fest that  they  are  wrought  in  God."  Then  brethren 
let  us  take  a  review  of  this  most  important  and  in- 
teresting subject,  so  discriminating  in  its  nature, 
and  in  the  glaring  light  of  the  same,  let  us  carefully 
examine  our  own  hearts  and  exercises  that  we  may 
not  be  mistaken  in  a  matter  of  so  much  impor- 
tance to  our  very  best  interests.  How  do  we 
stand  affected  toward  the  great  and  adorable  God 
of  all  ?  Are  we  conscious  we  love  him  ?  Can  we 
appeal  to  him  with  Simon  Peter  of  old,  saying, 
"Lord  thou  know  est  all  things,  thou  knowest  that 
I  love  thee  ;"  John  xxi,  17.  Again  can  w^e  say  it 
is  for  the  glory  and  holiness  of  the  divine  charac- 
ter wc   love  him?    If  so,  all   is  well  and    we 


229 

arc  not  far  from  the  kingdom  of  God.  But  if  all 
our  love  to  God  be  bottomed  on  some  special  kind- 
nesses done  to  us  while  we  have  no  love  to  him  for 
the  excellence  of  his  nature,  be  assured  it  does  not 
prove  that  we  love  him  at  all  in  such  way  as  will 
be  acceptable  ;  ^^For  if  ye  love  them  that  love  you 
what  reward  have  ye  ;  do  not  even  the  publicans 
the  same  ;"  Mat.  v,  46. 

How  do  we  stand  affected  to  the  blessed  Jesus 
'in  his  mediatorial  character  ?  Do  we  love  him  as 
the  great  atonuig  saviour.  So  far  well.  What  is  the 
reason  ?  Is  it  barely  because  he  h.  j  atoned  for  our 
sin,  or  is  it  because  he  has  restored  the  honors  of 
the  broken  law,  honored  his, God,  and  our  God^ 
and  fully  revealed  the  eternal  father  of  all  ?  If  the 
latter,  our  christian  hope  is  well  founded  ;  if  the 
former  only,  I  tremble  while  I  am  constrained  to 
view  it  as  bottomed  only  on  the  sand,  ^^ 

How  do  we  stand  affected  to  the  Holy  Ghost? 
Do  we  love  his  operations  ?  Do  we  earnestly  soli- 
cit the  same  because  thereby  we  are  more  and 
more  conformed  to  God,  and  made  holy  in  all  man- 
ner of  life  and  conversation  ? 

How  do  we  stand  atTected  to  the  divine  law? 
Can  we  say,  indeed,  "That  our  souls  have  kept 
the  testimonies  of  our  God  and  that  we  love  them  ^ 
exceedingly  r"  Psalm  cxix,  167.  Do  we  love  the 
law  of  God  because  it  is  a  holy  law  and  requires  a 
holy  service  ? 

How  do  we  stand  affected,  dear  brethren,  to  the 
gospel  of  God  and  the  doctrines  of  free    and  sove- 
reign grace?  The  sovereignty  of  God  ;  justifica. 
tion   by     faith    in    the    imputation    of    ChnstV 
Vol.  II.  T. 


230 

righteousness ;  sanctification  by  the  operation  of 
God's  holy  spirit ;  are  these  doctrines  our  delight? 
Is  our  confidence  here  ?  This  looks  like  the  exercise 
of  grace. 

How  do  we  stand  affected  to  our  fellow  men  ? 
Do  we  love  those  who  afford  us  evidence  they  are 
thechildren  of  God  witha  love  of  complacency;  and 
all  men  with  a  love  of  benevolence  ?  Ah,  says  one, 
I  love  religious  men  mighty  well  if  they  belong  to 
the  presbyterian  church.  Says  another,  I  love 
them  dearly  if  they  have  been  immersed  and  wor- 
ship in  the  baptist  church  only.  Now,  my  friends, 
what  sacred  writer  has  made  it  a  criterion  of  true 
religion  to  love  presbyterians,  or  methodists,  or 
baptists  as  such?  But  the  apostle  John  has  made 
it  an  evidence  of  true  religion  to  love  the  brethren  ; 
but  I  do  not  find  that  it  was  as  presbyterians,  me- 
thodists or  baptists. 

2.  Let  us  exercise  that  christian  affectioji  on  the 
present  occasion  whose  great  object  is  the  kiitg- 
dom  of  holiness.  We  are  just  about  to  proclaim, 
in  the  most  solemn  manner  of  which  we  are  capa- 
ble, our  love  to  this  kingdom  of  holiness.  We  are 
about  to  take  a  solemn  oath  of  allegiance  over  the 
symbols  of  the  saviour's  body  and  blood,  let  us  be 
sincere  and  fervent  in  our  love  to  this  kingdom  in 
all  its  various  parts,  and  never  mock  cur  God. 

3.  Let  us  learn  from  this  subject,  that  those  who 
have  no  such  love  to  the  glorious  kingdom  of  holi- 
ness, ought  not  to  sit  down  at  this  consecrated  ta- 
ble. This  is  a  feast  for  friends,  not  for  enemies. 
Kcither  do  I  think  it  belongs  to  very  doubtful 
characters.     The   apostolical  d/irection  is  that  "a 


m 

man  shall  examine  himself,  and  so  eat  of  that  bread 
and  drink  of  that  cup  ;"  I  Cor.  xi,  28. 

4.  Let  all  who  have  not  such  a  love  knovi^  that 
whatever  be  their  profession  or  their  endeavors, 
they  have  no  true  religion  and  are  liable  to  ever- 
lasting ruin.  For  without  love  to  God  no  religious 
duty  can  ever  be  acceptable;  or  to  speak  more 
correctly,  no  religious  duty  is  ever  performed.  Let 
us  all  know  that  love  to  God  is  the  great  thing.  And 
may  the  Lord  grant  this  holy  affection  to  all  for 
Jesus' sake.. ..Amen. 


■@:imn©if  ^a^ia^ 


THE    AWAKEKED  SINNER  CRYING  MIG^flLT  T4 
GOD   FOR  MERCY. 


"  And  they  came  to  hinif  and  awoke  hhn,  saying' 
Master,  Master,  ice  j^^K^sh !  Thcr.  he  arose 
and  rebuked  the  wind,  and  the  raging  of  tht 
ivater,  and  they  ceasedy  and  there  was  <S 
ealm.'^ 

THESE  arc  the  words  of  the  sacred  historian 
St.  Luke,  respecting  our  Lord^s  disciples  and 
t'eir  divine  master  in  a  certain  case  wherein 
the  disciples  were  in  fear  and  great  jeopardy  and 
were  relieved  by  their  master  in  a  kind  and  miracu- 
ious  manner.  The  history  is  simi-ly  this  :  Jesus 
C  irist  on  a  certain  occasion  went  into  a  ship  with 
his  disciples  and  set  sail  to  cross  the  Lake  of 
Gennesaret ;  and  as  they  sailed,  he,  being  fatigued 
with^'  multiplicity  of  business- through  the  day  lay 
down  and*  fell  asleep  ;  for  the  blessed  Jesus  was 
liable  to  alf  the  sinless  weaknesses  and  infirmities 
of  our  nature,  in  common  with  other  men.  And 
so  it  came  to  pass  in  the  divine  providence,  that 
while  he  slept,  there  came  a  storm  of  wind  on  the 
lake,  and  the  ship  being  filled  with  water,  her 


933 

crew  were  in  great  jeopardy  ;  and  in  the  language 
of  my  text  his  disciples  came  to  him  and  awoke 
him  in  great  haste  and  perturbation,  saying  Mas- 
ter, Master,  we  perish,  "  And  he  arose  and  re- 
buked the  winds  and  the  raging  of  the  waters^ 
and  they  ceased,  and  there  was  a  calm."  Though 
these  words  only  relate  a  simple  matter  of 
fact  respecting  the  high  raised  fears  of  our  Lord's 
disciples  in  a  storm,  and  the  gracious  manner  in 
which  the  blessed  Jesus  ministered  to  their  relief ; 
yet,  I  think,  accommodating  them  to  spiritual  sub- 
jects, they  contain  a  very  just  and  striking  repre- 
sentation of  the  soul's  fears  and  tumults  when 
awakened  to  a  just  and  proper  sense  of  sin  ;  and 
used  in  this  view,  present  to  our  minds  very  lucid- 
ly, the  following  propositions  ; 

I.  That  the  sinner,  when  illuminated  by  the 
spirit  of  Gro J  to  see  his  guilt  and  danger,  discov- 
ers that  he  is  extremely  exposed. 

II.  Tiiat  seeing  himself  thus  exposed,  he  is 
wont  to  cry  mightily  to  God  for  mercy  and   relief. 

III.  That  when  he  cries  earnestly  to  God  for 
relief  in  the  honesty  and  simplFcity  of  his  heart,  the 
liord  hears  him  in  peace  and  loving  kmdncss,and 
rebukes  the  fears  and   tumults  of  his  mind,  and  '^ 
they  cease. 

IV.  Thus  having  the  fears  and    tumults  of  his    '^ 
mind  allayed,  he  becomes  the  subject  of  a   sweet 
serenity  and  peace. 

I  design  to  illustrate  a  little  each  of  these  pro- 
positions in  the  order  in  which  I  have  mentioned 
them,  and  then  conclude  with  some  inferences  and 
aT>plication. 


2o4 

I.  The  soul  when  enlightened  by  the  spirit  of 
God  to  see  his  guilt  and  danger,  discovers  that  he 
is  extremely  exposed.  How  thoughtless  and  care*' 
less  soever  sinners  may  be  while  unimpressed  with 
divine  things,  it  is  a  solemn  fact,  that  when  the 
spirit  of  God  arrests  them,  and  impresses  on  their 
minds  a  deep-heart  fell  sense  of  their  spiritual  state, 
thev  sec  themselves  exposed  to  exrteme  danger, 
and  are  most  awfully  alarmed  on  account  of  trans ; 
gression.  Witness  St.  Paul's  experience ;  Rom. 
vii,  9;  '^For  I  was  alive  without  the  law  once, 
but  when  the  commandment  came  sin  revived 
and  I  died."  The  sinner,  in  this  enlightened  situa- 
tion, sees  himself  exposed  justly  to  the  wrath  and 
vengeance  of  an  angry  God,  and  tliat  it  would  bo 
strictly  just  in  Almighty  God  to  send  him  to  hell ; 
that  havmg  violated  God's  just  and  righteous 
laws,  he  is  exposed  to  his  everlasting  displeasure  ; 
that  it  is  mere  undeserved  mercy  alone  which 
prevents  him  from  falling  into  hell;  for  if  he 
were  dealt  with  according  to  his  desert,  he  w  ould 
be  sunk  forthwith  to  everlasting  ruin.  He  knows 
not  how  soon  God's  patience  may  grow  v^  eary  of 
liira,  and  abandon  him  to  his  doom.  That  all  cre- 
ated power  can  do  him  no  real  service.  He  is 
sensible  he  has  provoked  God  in  a  most  dreadful 
manner,  to  give  him  up  to  everlasting  ruin  and 
Jlbandon  him  to  his  fate.  That  Belzebub  is  wait- 
ing for  his  ruin  and  ready  to  indulge  a  malignant 
joy  in  his  eternal  destruction.  That  he  cannot 
recover  himself  from  that  everlasting  destruction 
to  which  he  stands  so  justly  exposed.  That  if 
God,  in  his  mere  and  undeserved  mercy,  does  no* 


mo 

dxtend  him  salvation,  his  soul  is  forever  undone, 
because  he  has  sunk  himself,  by  his  sin  and  folly, 
into  a  pit  iVom  which  he  cannot  extricate  himself. 
In  this  awful  situation  he  begins  to  cast  about  him 
for  mercy,  which  brings  me  to  my 

II.  Proposition,  that  the  sinner  seeing  himself 
thus  cxpobcd,  begins  to  cry  mightily  to  God  for 
relief 

Tie  disciples  of  our  blessed  Lord,  seeing  them- 
selves ready  to  be  overwhelmed  ill  the  waves  of 
the  sea,  cried  to  their  divine  master,  "Save  us! 
we  perish  !''  So  cries  the  poor  convinced  sinner 
who  sees  him.self  exposed  ju-lly  to  divine  indigna 
tion  ;  Psalm  cxvi,  1 — 4;  "I  love  the  Lord,  be- 
cause hL  hath  heard  my  voice  and  my  supplications. 
Because  he  hath  inclined  his  ear  unto  me,  there, 
fore  will  I  call  upon  him  as  long  as  I  live.  The 
sorrow^s  of  death  compassed  me,  and  the  pains  of 
hell  gat  hold  upon  me  ;  I  found  trouble  and  solTow^  . 
Then  called  I  upon  the  name  of  the  Lord  ;  O  Lord,  I 
beseech  thee,  deliver  my  soul.''  He  feels  he  is  eter- 
nally undone  without  the  divine  aid.  He  believes 
God  can  help  ;  he  often  fears  he  will  not,  because 
he  has  sinned  so  much  and  so  long.  He  reads  that 
many  other  sinners  have  cast  themselves  on  the 
divine  clemency  and  found  salvation.  He  feels 
that  the  creatures  and  the  world  ca«not  afford  him 
happiness,  and  therefore  he  cries  to  the  Lord.  He 
reads  that  GorPs  tender  mercies  are  over  all  the 
works  of  his  almighty  hands,  and  therefore/he  is 
encouraged  to  cry  to  him  for  relief  He  v(^ill  not 
despair.  He  reads,  "that  God  so  loved  the  world, 
that  he  gave  his  only  begotten  son,  that  whosoevCF 


believeth  on  him  should  not  perish,  but  have  eveit- 
lasting  hfe ;"  John  iii,  16.  He  reads  that  "all  the 
laboring  and  heavy  laden  are  invited  to  Christ  for 
rest;''  Mat.  xi,  28.  He  is  therefore  encouraged 
to  cast  himself  upon  him  and  cry  for  mercy.  He 
reads  the  divine  promise  ;  "That  whosoever  comes 
unto  him  shall  in  no  wise  be  cast  out ;"  John  vi, 
37.  And  therefore  he  is  encouraged  to  come. 

When  mankind  see  themselves  in  imminent 
danger  and  from  which  they  know  no  human  arm 
can  deliver,  they  are  wont  to  cry  mightily  to 
the  Lord  for  deliverance.  I  do  not  say  they  al- 
ways pray  the  prayer  of  faith.  Oftentimes  through 
divine  aid  they  do,  but  they  are  wont  to  cry  for 
relief. 

III.  When  the  poor,  sin  distressed  soul  thus 
cries  to  God  in  the  earnestness  and  simplicity  of 
his  heart,  the  Lord  hears  him  and  answers  him  in 
loving  kindness  and  peace,  rebukes  his  tumults 
and  fears,  and  they  cease.  To  this  point  the  sa- 
cred scriptures  are  fall  and  plain  ;  to  this  point  the 
favored  experience  of  a  million  happy  souls,  bears 
a  loud  and  decided  testimony  ;  Psalm  xxxiv,  6  ; 
'*  This  poor  man  cried,  and  the  Lord  heard  him 
and  saved  him  out  of  all  his  troubles  ;"  Psalm  I, 
14,  15;  "Offer unto  God  thanksgiving,  and  pay 
thy  vows  unto  the  most  high  ;  and  call  upon  me 
in  the  day  of  trouble  ;  I  will  deliver  thee  and  thou 
ishalt  glorify  me  ;  II  Samuel  xxii,  7  ;  "  In  my 
di-^tress  I  called  upon  the  Lord,  and  cried  to  my 
Gj  1,  and  he  did  hear  my  voice  out  of  his  temple, 
and  my  cry  did  enter  into  his  ears  ;"  Psalm  xxii, 
4fy  5 ;  "Our  fathers  trusted  in  thee  -,  they  trusted 


33r  ^:*: 

and  thou  didst  deliver  them  ;  they  cried  unte 
thee  and  were  delivered  ;  they  trusted  in  thee  and 
were  not  confounded  ;"  Psalm  cxlv,  18 ;  "  The 
Lord  is  nigh  unto  all  tuem  that  call  upon  him, 
unto  all  thein  that  call  upon  him  in  truth.'*  Tiiese 
passages  certainly  go  clearly  to  show  that  all  who 
call  upon  God  out  of  a  p.re  and  sincere  heart, 
are  heard  and  answered  in  loving  kindness  and 
peace. 

And  how  many  of  the  children  of  Grod  are  there 
who  have  been  in  the  utmost  distress,  aiid  ready 
indeed  to   sink  under  the  billows  of  despair ;  and 
who  in  their  extremity  have  cried  unto  the  Lord 
and   oi)tained  the  most  ample  relief  and  deliver- 
ance ?     Did  not  the  Lord,  vvitii  the  most  sovereiga 
majesty,  rebuke  the   winds  of  temptation  and  tiic 
billows  of  distress,  and  did  they  not  cease  ?    What 
says  your  favored  experience  my  christian  friend  ? 
This  the  almighty   Lord  does,  by  his  good   spirit 
accompanying  his  word,  and    attording   them  a 
clear    discovery    of   the    scheme  of  salvation  in 
Christ,    and   a    sweet     sense   of    pardoned    sin* 
Whenever  the    good  Lord  opens  up   the   blessed 
scheme  of  salvation  througli  Ciinst,    and  sweetly 
applies  the  precious   promises    of  the  gospel,   the 
raging    of  the    soul's    spiritual  fears,    despairing 
thougtits,  and  painful  anxieties  ceases.     And  this 
is  the  way  in  which  the  good  Lord  does  it,  by  his 
blessed   spirit  in   his  holy  operations   accompany- 
ing the  reading  as  the   preaching  of   the  divine 
word.     And,  sirs,  is  there  any  thing  unreasonable 
or  enthusiastical   in    supposing  the  divine    spirit 
in  his  sanctifying   and  saving   operations    ehouW 


23S 

accompany  the  preaching  of  the  divine  word  ? 
Nay,  does  not  the  very  commission  which  our 
blessed  Lord  gave  his  disciples  plainly  imply  that 
the  inHuences  of  the  Holy  Ghost  should  accompa- 
ny the  administration  of  the  divine  word.  The 
words  of  that  sacred  commission  are  the  following^ 
•*  Go  ye  therefore  and  teach  all  nations  baptising 
them  in  the  name  of  the  Father,  and  of  the  Son, 
an  1  of  the  Holy  Ghost,  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you ; 
and  lo  !  I  am  with  }'0u  alway  even  to  the  end  of 
the  world. '^ 

IV.  The  soul  having  his  fears  and  tumults  thus 
allayed,  becomes  the  subject  of  a  secret  sereiuty 
and  peace.  O  how  sweet  the  sense  of  pardoned 
sin  !  How  passing  sweet  the  voice  of  gospel  con- 
solation !  Af.er  a  dark,  tempestuous  night  of  wind 
and  rain,  and  storm  and  thunder,  how  cheerfully 
does  the  sun  arise  on  the  bewildered  traveller  whea 
the  thunders  are  hushed,  the  clouds  dispersed,  and 
the  storms  have  ceased  to  blow.  Just  so  it  is 
with  the  poor  tempest  tossed  soul,  who  has  beeM 
hard  pressed  at  the  foot  of  Mt.  Sinai,  w  ith  the 
thunders  of  the  divine  law,  the  winds  of  violent- 
temptations,  and  the  deep  waters  of  spiritual  dis- 
tress ;  when  the  sun  of  righteousness  arises  on 
him  with  healing  under  his  wings  and  dispels  the 
gloomy  clouds  of  darkness  that  so  long  enveloped 
his  weary  soul.  A  glorious  calm  succeeds  ;  ^ 
calm  effected  by  the  mighty  God  of  grace.  This 
new  believer's  mind  is  now  tranquil  and  serene. 
He  sees  the  sword  of  justice  lately  furbished  for 
Jktb  blood;  now  passing  him  by  innoxious.    .ITbtfi 


^9 

affords  him  peace  and  joy  ineffable.  He  see« 
God's  holy  law  now  magnified  and  made  honora-* 
ble  by  the  death  and  sufterings  of  Jesus  Chrisfc 
and  this  fills  his  new  born  soul  with  a  holy  de- 
light. God's  law  is  dear  to  him  now,  as  it  is  a 
transcript  of  the  perfections  of  that  God  whom  he 
so  ardently  loves.  He  sees  the  eternal  father 
pleased  with  the  blessed  son's  obedience  and  ac- 
cepting believing  sinners  for  his  sake.  This  tran^ 
quillises  him  ;  he  sees  he  has  escaped  the  pains  of 
hell,  the  groans  of  despair,  and  the  society  of 
devils  forever.  This  tranquillises  him.  He  now 
realises  that  heaven,  the  society  of  angels,  and  the 
enjoyment  of  the  ever  blessed  God  forever,  shall 
be  his  happy  portion.  This  furnishes  calmness 
and  serenity.  He  sees  and  realises  now,  that  re- 
ligion is  quite  another  and  a  different  thing  than 
he  took  It  to  be  in  his  unenlightened  days.  He 
then  thought  it  calculated  to  destroy  the  pleasures 
of  life  and  make  men  wretched  and  unhappy^ 
But  he  now  sees  it  is  the  very  thing  to  promote 
his  high  and  true  felicity.  This  furnishes  him  joy 
and  peace.  Now,  instead  of  finding  fault  with 
the  reign  and  government  of  the  great  Jehovah, 
he  rejoices  cheerfully  in  that  reign ;  and  the 
reflection  that  almighty  God  is  doing  all  things 
well  is  divinely  pleasing. 

I  presume,  sirs,  it  is  no  reasonable  objection  to 
the  doctrine  here  stated,  tliat  this  calm  is  not  en- 
tirely uninterrupted  whilst  believers  navigate  the 
trotibled  ocean  of  the  present  life.  As  it  is  in  the 
natural  world,  so  is  it  hi  the  spiritual.  The  dis- 
ciples of  our  Lord  now  enjoyed  a  perfect  calm  at 


^40 

the  all  powerful  command  of  their  divrne  mas- 
ter; "He  arose  and  rebuked  the  winds,  and 
the  raging  of  the  waters,  and  they  ceased,  and 
there  was  a  calm/'  But  had  those  disciples  navi- 
gated the  sea  of  Gullilee  much  longer,  no  doubt 
they  would  have  met  with  other  storms  and  tem- 
pests. So  will  it  fare  with  the  believer  while  in 
this  world  He  may,  through  the  grace  of  his  cHvine 
tnastor,  enjoy  a  calm  for  the  present ;  but  this  is  no 
sure  piesage  that  he  shall  not  hereafter  experience 
the  tempest.  It  appears  a  part  of  the  divine  plan 
that  G(Ki's  people  themselves  shall  have  their  tri- 
als ajid  tribulations  while  in  the  present  tiirVid 
state;  John  xvi,  33;  "These  things  have  I  spo- 
ken unto  you,  that  in  me  ye  might  have  peace  ;  in 
the  world  ye  shall  have  tribulation,  but  be  of  good 
cheer,  I  have  overc(. me  the  world.''  Nor  will  this 
be  without  its  beneficial  effect  in  the  course  of  the 
divine  administration.  It  will  render  heaven 
doubly  w  elcome  and  doubly  sw  eet  to  the  spiritual 
mariner.  True  it  is,  I  have  never  had  any  ex- 
perience of  seafaring  life,  and  of  course  know  ex- 
perimentally nothing  of  its  hazards  and  dangers; 
yet  I  would  reasonably  suppose,  that  welcome  as 
tlie  haven  of  safety  is  to  the  weather-beaten  sailor 
^t  all  times,  it  is  doubly  so  after  a  dozen  hair- 
breadth escapes.  And  presently  the  spiritual  voy- 
ager w  ill  make  good  the  port  of  eternal  rest,  where 
storms  will  never  come,  nor  winds  fierce  and  furi- 
ous blow  ;  but  where  his  hitherto  tempest-driven 
bark  shall  be  safi^  in  port  forever.  And  O  how 
sweet  will  heavenly  rest  be  to  the  spiritual  mariner 
who  hafl  had  so  many   narrow  escapes   for  hrs 


241 

spiritual  life.  Now,  having  made  the  long  desired 
haven  of  eternal  rest  through  divine  grace,  he 
smiles  at  the  storm,  and  triumphantly  defies  all  its 
impotent  rage.  Now  he  enjoys  his  Jesus  and  his 
God  and  the  peace  speaking  accents  of  his  own 
blood  besprinkled  conscience  forever.  Nothing 
now  shall  interrupt  his  holy  peace  and  enjoyments 
to  all  eternity.  O  with  what  delight  and  inetfable 
satisfaction  shidl  he  now  look  back  on  the  thousand 
snares  and  dangers  which  once  bctided  him,  and 
which  through  divine  grace  he  so  narrowly  escap- 
ed ;  and  0,h.nv  shall  heaven's  high  arches  ring 
with  the  animated  songs  of  praise  which  lie  shall 
eternally  address  to  that  divine  pilot  who  brought 
him  safely  through  ? 

1.  Learii  from  this  subject  that  they  who  do  not 
call  earnestly  on  God  for  mercy  and  salvation 
are  not  in  earnest  to  obtain  salvation.  Prayerless 
Souls  are  not  in  earnest  about  mercy  and  salvation. 
Heaven  and  all  its  glories  weigh  but  lightly  in 
their  account.  Men  may  boast  of  setting  as  high 
an  estimate  as  they  please  on  God's  service  and 
the  salvation  proposed  in  the  gospel  ;  but  if  they 
never  have  the  matter  so  much  at  heart  as  to  call 
earnestly  on  God,  this  all  passes  for  nothing  in  the 
divine  account.  When  the  winds  raged  and  the 
sea  was  tethpestuous  while  the  blessed  Jesus  slept 
in  the  ship,  his  disciples  came  to  him  and  awoke 
him,  saying  "  Master,  master,  we  perish.^  Thus 
I  presume,  it  is  wi:h  all  sinners  awakened  to  a 
due  sense  of  their  guilt  and  danger,  in  a  spiritual 
view.  And  the  result  is,  they  cry  earneslly  to 
God  for  mercv.     And  those  who  do  not  thu^  ery 

Vol.,  IT,     '  U. 


to  him  it  is  fairly  to  be  presumed  are  Dot  muc 
Goncerned  about  this  sacred  object. 

2.  Learn  the  encouragement  convinced  souls 
have  to  pray  and  cry  to  the  Lord.  He  is  ready 
to  hear,  to  pardon  and  to  bless.  When  the  dis- 
XMples  awoke  their  divme  muster,  saying  "  Master^ 
master,  we  perish,"  what  part  did  this  divine 
saviour  act  ?  Did  he  turn  a  deaf  ear  to  the  im- 
portunacy  of  their  cry  ?  Did  he  unfeelingly 
abandon  them  to  their  fears  ?  Did  he  as  a  care* 
less  and  unconcerned  spectator  suffer  them  to  sus- 
tain  a  wreck  or  go  down  to  the  bottom  of  the 
deep  ?  O  no,  disconsolate  sinner,  hear  it  to  your 
ineffable  consolation  !  yea,  hear  it  with  rapture, 
^^  He  imsnediately  arose  and  rebuked  the  wind# 
and  the  raging  of  the  waters,  and  they  ceased, 
end  there  was  a  calm."  And  permit  me  to  ask^ 
sin-sick  sinner,  is  not  the  blessed  Jesus  as  com* 
passionate  to  hear  and  as  strong  to  save  this  day 
as  he  was  when  he  navigated  the  sea  of  Gallilee  ? 
"  His  heart,"  in  the  language  of  the  poet,  "  i» 
made  of  tenderness,  his  bowels  melt  with  love.'^ 
But  on  this  subject  of  the  saviour's  compassioa 
hear  more  than  a  poet ;  hear  a  sacred  writer,  "A 
bruised  reed  shall  he  not  break,  and  smoking  tiax 
shall  he  not  quench,  till  he  send  forth  judgment? 
unto  victory  ;"  Mat.  xii,  20. 

3.  Learn  that  true  religion  is  exceedingly  de- 
sirable and  ought  to  be  cordially  embraced  by  all. 
It  is  capable  of  affording  that  tranquillity  of  mind 
which  is  not  to  be  found  in  any  thing  else.  What 
else,  permit  me  to  ask,  is  capable  of  satisfying  the 
boundless  desires  of  the  immortal  soul  ?  Nothing 


d4d 

with  which  we  are  acquainted.  How  great  a 
desideratum  then  is  this  holy,  this  dignified  thing'? 
Let  us  all  embrace  it,  and  cry  mightily  to  this  di-, 
vine,  this  compassionate  saviour.  May  the  good 
Lord  add  his  blessing  to  his  word,  fer  Je^tts' 
sake.     Amek. 


^^mM<^IT  K^^lSl* 


JERUSALEM     PREFERRED     BY     THE    PIOUS    MAN 
ABOVE   HIS    CHIEF  JOY. 


•PREACHED  IN    THE      CITY     OF    NASHVILLE,    BE-  i 
FORE  THE   SYNOD,  TENNESSEE,  IN   OCT    1816, 

^' If  I  forget  th(^e,  O  Jerusalem,  let  my  light  hand'  ■: 

forget  her   cunning  ;  if  I  do  not   rememhop  ^ 

thee,  let  my  tongue  cleave  to  the  roof  of  my  j 

mouth  ;  if  I  prefer  not  Jerusalem   above  mij  I 

chief  joy:'  \ 

THESE    words,    my    friends,    express    very 
strongly  the  attachment  of  the  captive  Jews  at  Bab-  I 
ylon  to  the  worship  of  the  true   God,  and   their  j 
great  sorrow    and  distress  in  being  deprived  of  i 
the    temple    service    at    Jerusalem.     They   were  ' 
now  in  the  land  of  their  captivity,  carried  far  frora 
their  native  country  and   had  not  the  opportunity 
of  waiting  on  their  God  as  they   had  done   afore-  ^ 
time.     The  great  congregation    could   no   longer  ; 
assemble,  as  they  had  done  formerly,  in  the  sanctu-  ,; 
aryof  God,  and   mingle  their  prayers  a}id  their  j 
praises  more  frequent,  than  the  smoke  of  slaugh- 
tered hecatombs.     By  the  rivers  of  Babylon  they  ■: 
sat  down  and  wept  when  they  remembered  Zi  >n.  i 
In'kdging      that    melancholy    tincture   of    mind 
which  we  are  all  so  apt  to  feel,  whej^i  deprived  in 


the  providence  of  God,  of  our  choicest  blessings,; 
they  hung  their  harps  on  the  willows,  and  attempt- 
ed not  the  songs  of  Zion.  They  felt  too  deep  or 
gloom  of  mind  now,  to  mdulge  to  that  nistrument 
which  had  so  often  gladdened  their  hearts  in  the 
service  of  God.  Those  who  led  them  into  captl; 
Tity,  and  now  had  them  at  w  ill,  required  of  then> 
a  song,  saying,  sing  us  one  of  the  songs  of  Zion. 
Their  hearts  were  too  heavy  to  comply  with  thiis 
request.  Their  melancholy  ran  too  high,  when 
they  recollected  the  temple  service  at  Jerusalem 
and  the  Zion  of  their  God,  to  chant  its  songs  in 
their  present  situation.  They  appeared  to  view,  it 
as  a  kind  of  violation  of  their  regard  for  Zion  to 
sing  its  sacred  songs  in  that  strange  and  foreign 
land  ;  "If  I  forget  thee,  O  Jerusalem,  let  my  right 
hand  forget  her  cunning  ;  if  I  do  not  remember 
thee,  let  my  tongue  cleave  to  the  roof  of  my  mouth; 
if  I  prefer  not  Jerusalem  above  my  chief  joy  ;^- 
^'How,  say  they,  shall  we  sing  the  Lord's  song  in 
a  foreign  land  ?"  "If  I  forget  thee,"  &c. 

Here  those  pious  J^ws  appear  to  swear  in  the 
most  solemn  manner,  a  voluntary  allegiance  to  the 
cause  of  their  God. 

Determined  never  to  forget  Zion  and  Jerusalem, 
but  to  prefer  in  their  affections,  the  service  of  their 
God  and  the  welfare  of  his  church  to  every  other- 
consideration;  "If  I  forget  thee  O  Jerusalem,  lef 
-sny  right  hand  forget  her  cunning,"  &c. 

These  words  plainly  suggest  to  our  minds  the 
following  tiuth  jr  proposition  ;  that  the  good  man 
the  true  christian  feels  most  anxious  for  the  wel: 
fitre  of   God's   Zion  and  the  flourishing  state  x?f 


248 

f,eligion.     What  I  design  in  treating  this  propo^> 
tion  on  the  present  occasion  is  the  following  ; 

I.  I  shall  attempt  to  confirm  the  truth  of  it  by 
showing  from  the  conduct  of  the  saints  in  all  ages., 
that  they  prefer  the  ilourishing  of  God's  cause  to 
c»very  temporal  or  worldly  consideration  whatever^ 
or  in  the  language  of  my  text,  that  they  prefer  Je- 
rusalem above  their  chief  joy. 

II.  What  it  is  which  so  much  recommends  the 
cause  of  God  and  religion  to  the  good  man,  that 
he  prefers  them  above  his  chief  joy.  And  then  some 
inferences  and  an  application  will  close  the  dis- 
course. 

We  resume  the  order  and  attempt  to  show  from 
tlie  conduct  and  exercises  of  the  saints  in  all  ages, 
that  ttiey  have  been  exceedingly  attiiched  to  the 
cau§e  of  God,  and  have  preferred  Jerusalem  above 
their  chief  joy.  Witness  the  attachment  of  kin^ 
David  to  the  cause  of  God  and  his  temple  service  ; 
Psalm  ixxxiv  throughout;  ''Hovv  amiable  are  th}^ 
taberna'des,  O  Lord  of  hosts  ?  My  soul  longeth,  yea, 
even  fainteth  for  the  courts  of  the  Lord  ;  my  heart 
and  my  flesh  crieth  out  for  the  living  Grod."  He 
.appears  to  envy  the  very  sparrows  their  happy 
portion  ;  verse  3;  "Yea,  the  sparrow  hath  found 
a  house,  and  the  swallow  a  nest  for  herself,  where 
she  may  lay  her  young,  even  thine  altars,  O  Lord 
of  hosts,  my  king  and  my  God."  He  goes  on  frona 
this  to  verse  9  inclusive,  to  speak  of  the  blessed- 
ness of  those  who  dwell  in  the  house  of  God,  parti- 
cularly on  the  account  of  the  abundant  opportuni- 
ty aiforded  them  of  still  praising  the  Lord.  In 
verse  10,  he  expresses  with  great  earnestness  }^p 


cTkceeding  attachment  to  the  temple  service  at  Jdv 
rusalem.;  "For  a  day  in  thy  courts  is  better  than  a 
thousand.  I  had  rather  be  a  door  keeper  in  the» 
house  of  my  God  than  to  dwell  in  the  tents  of 
wickedness;"  Verse  11  ;  "For  the  Lord  God  i& 
a  sun  and  shield  ;  the  Lord  will  give  grace  and 
glory  ;  no  good  thing  will  he  withhold  trom  them 
who  walk  uprightly;"  Verse  12;  "O  Lord  of 
hosts,  blessed  is  the  man  who  trusteth  in  thee." 
Witness  also  the  words  of  my  text;  "It  I  forget 
thee  O  Jerusalem,  let  my  right  hand  forget  her 
cunning  ;  if  I  do  not  remember  thee,  let  my  tongue 
cleave  to  the  roof  of  my  mouth  ;  if  I  prefer  not  Je* 
rusalem  to  my  chief  joy."  Witness  the  case  of  the 
Hebrew  youths  when  threatened  with  the  burning 
fiery  furnace,  unless  they  denied  their  God  and 
worshipped  the  king.  So  greatly  did  they  prefer 
Jerusalem  above  their  chief  joy,  that  they  suiiered 
themselves  to  be  cast  into  the  burning  fiery  fur- 
nace, rather  than  dishonor  their  God.  Witness  St. 
Paul's  zeal  for  the  flourishing  of  God's  cause  in  the 
salvation  of  the  Jew^s  ;  Rom.  ix»3;  "For  I  could 
wish  that  myself  were  accursed  from  Christ  tor 
my  brethren,  my  kinsmen  according  to  the  iiesh.*^ 
Did  not  this  pious  man,  then,  prefer  Jerusalem 
above  his  chief  joy  ?  Witness  the  conduct  of  oujp 
Lord's  disciples  in  forsaking  all,  and  going  forth 
to  preach  the  everlasting  gospel  in  the  face  oi  per^. 
secution,  fire  and  sword  as  jilso  most  of  the  first 
preachers  of  Christianity.  Witness  the  conduct  o^ 
the  saints  in  every  age  and  country,  in  forming  re^ 
ligious  societies,  their  exertions,  their  liberal  c©n-. 
tributions.     To  them  under  a  gracious   God,  w^e' 


MS 

v#we  our  public  religious  institutions  in  every  pap<; 
ef  the  country.  Not  content  with  being  religious' 
themselves,  they  wish  to  see  the  cause  of  God 
flourish.  Witness  the  benevolent  exertions  which 
^xist  both  in  Europe  and  America  at  this  hour. 
Witness  the  numerous  missionary  societies  which 
exist  both  in  Europe  and  America  for  the  glori- 
ous purpose  of  spreading  the  gospel  of  divine  grace 
amongst  those  benighted  nations,  who  have  hither* 
to  sat  in  the  region  of  darkness,  and  shadow  of  death> 
Which  shall  we  admire  most  as  the  brightest 
evidence  of  good  men's  anxiety  for  the  flourishing 
©f  God's  cause  and  the  welfare  of  his  Zion  ?  The 
conduct  of  those  who  poured  their  silver  and  gold 
into  the  treasury  of  the  Lord  to  such  an  immense 
amount,  or  those  humble,  generous  and  self  denied 
men  who  willingly  ofiered  themselves  to  leave 
their  country  and  friends  and  all  the  conveniencie^ 
of  civilized  life,  to  encounter  the  dangers  of  the 
mighty  ocean ,  go  to  a  country  sixteen  thousand  miles' 
from  home,  and  there  take  up  their  abode  amongst 
a  people  of  rude  and  savage  manners,  entire  stran- 
gers to  civilization,  purely  for  the  sake  of  God  and 
the  salvation  of  men.  Surely,  sirs,  if  a  proposition 
Gun  be  proved  these  things  prove,  that  at  least  some 
men  prefer  Jerusalem  above  their  chief  joy. 

II.  I  am  to  show  what  it  is  which  endears  the 
^use  of  God  and  religion  so  much  to  the  good 
mian,  that  he  prefers  Jerusalem  above  his  chief 
joy  ;  because  it  so  much  glorifies  God.  It  is  the 
flourishing  of  religion  in  the  world  that  most 
glorifies  God.  When  religion  flourishes,  souls  ard 
^orn  to  God  and  believers  live  soberly,  righteousjy: 


249  » 

1y,  and  godly  ;  for  these  are  the  very  things  iit 
which  the  tlonrishing  of  rehgioii  consists,  and 
when  they  take  place  God  is  glorified;  but  the 
glory  of  God  lies  nearer  the  believer's  heart  than 
any  thing  else  in  the  world  ;  therefore  he  preier-s 
Jerusalem  above  his  chief  joy. 

2.  Because  he  knows  that  thereby  many 
precious  souls  will  be  saved.  It  is  when  God's 
cause  fiourislies  that  souls  are  converted  and  built 
up.  Now  the  good  man  Vvishes  every  body  to  be 
*aved  ;  his  philanthropy  is  great ;  he  has  a  heart 
of  benevolence  which  embraces  in  love  and  affec- 
tion all  tl;ie  human  race  ;  therefore  he  prefers  Je- 
rusalem above  his  chief  joy. 

3.  Tiie  good  man  wishes  the  prosperity  of  Zion 
because  his  own  happiness  depends  very  much 
thereon.  When  the  cause  of  God  is  in  a  languish- 
ing and  declining  state  the  man  of  true  piety  feefe 
uniiappy,  and  with  the  captive  Jews  is  ready  to 
hang  his  harp  on  the  willows,  but  when  the  cause 
of  God  flourishes  it  is  to  him  like  life  from  the 
dead. 

4.  The  good  man  wishes  to  see  the  cause  of  God 
flourish,  and  his  Jerusalem  budt  up,  because  of 
its  beneficial  cifccts  in  human  society  here,  as- 
well  as  fitting  men  ft)r  that  better  world  to  come. 
True  religion  is  not  only  beneficial  in  preparing 
men  for  that  better  world,  but  is  also  of  eminent 
benefit  here  ;  it  makes  men  wise  and  good  ;  it 
makes  good  husbands,  and  good  wives,  good  par- 
ents, and  good  children,  kind  and  indulgent  mas- 
ters, and  honest  and  faithful  servants.  Now,  as 
every  pious  man  is  truly  benevolent,  and  wished' 


250 

jaot  only  the  eternal  welfare,  but  also  the  tempoj 
ral  happiness  of  his  fellow  men  ;  he  wishes  God'« 
oause  to  flourish,  and  as  he  know  s  there  can  be 
but  little  religion  in  an  ordinary  way,  without  a' 
Ghurch  and  the  benefits  of  public  worship,  there?- 
fore  he  prefers  Jerusalem  above  his  chief  joy. 

1.  Learn  from  this  subject  how  careful  all  those 
ought  to  be  to  live  as  becomes  the  gospel,  who. 
have  made  a  public  profession  of  religion.  The 
credit  of  religion  and  the  flourishing  of  God's' 
holy  cause  depend  very  much  on  their  con  duett 
When  those  who  profess  religion  walk  carelessly^ 
they  greatly  dishonor  God;  because  the  thoughtless- 
world  are  in  the  habit  of  judging  of  religion  by 
tiie  conduct  of  its  professors,  rather  than  by  its? 
own  intrinsic  merit.  It  is  conceded  this  is  not' 
fair ;  but  so  it  is ;  thus  they  will  judge.  Let- 
christian  professors  then  "  Walk  circumspectly^ 
not  as  fools,  but  as  wise,  redeeming  the  time,  be- 
cause the  days  are  evil ;"  Ephes.  v,  15,  16. 

2.  Learn  from  this  subject  that  all  who  are  real 
christians  will  walk  circumspectly  and  tenderly; 
they  prefer  Jerusalem  above  their  chief  joy  ;  they 
are  wont  to  be  guarded  in  their  lives  and  conducti, 
and  to  let  their  light  shine  round  them,  that  others 
seeing  their  good  works  may  be  induced  to  glorifj)' 
God. 

3.  Learn  that  those,  who  do  not  prefer  Jerusai 
lem  above  their  chief  joy  have  no  true  religion; 
because  this  is  the  exercise  of  true  religion  ;  and 
every  sincere  christian  can  say  *'  If  I  forget  thee- 
O  Jerusalem,  let  my  right  hand  forget  her  cun- 
ning^'' &c,    And  O  my  brethren^  how  many  dees 


251 

this  observation,  if  correct,  leave  in  a  state  of  sin  '^ 
Surely  the  prayerless  do  not  prefer  Jerusalem 
above  their  chief  joy.  Men  who  do  not  worship 
God  certainly  cannot  with  any  degree  of  proprie- 
ty be  said  to  prefer  Jerusalem  above  their  chief 
joy  !  Prayer  to  almighty  God  is  a  duty  so  natur-*. 
ally  resulting  from  the  relation  we  sustain  to  God 
as  his  dependent  and  needy  creatures,  that  we  can- 
not see  how  any  pious  man  should  live  without  it. 
Pi'ayer  is  as  it  were  the  very  breath  of  the  new 
born  soul  ;  by  which  he  aspires  to  God.  Surely 
the  neglectors  of  public  worship  do  not  prefer 
Jv^rusalem  above  their  chief  joy.  Could  there  b& 
the  least  propriety  in  a  man  lying  indolently  at 
home  on  th3  hallowed  sa  >bath  of  the  Lord,  with-, 
in  convenient  distance  of  a  house  of  public  wor- 
ship, and  crying  out  "  If  I  forget  thee,  O  Jerusa- 
lem, let  my  right  hand  forget  her  cunning  ;  if  I  do 
not  remember  thee,  let  my  tongue  cleave  to  the 
roof  of  my  mouth  ;  if  I  prefer  not  Jerusalem 
above  my  chief  joy.'*  Would  not  this  strike  every 
body  of  the  smallest  reflection  as  inconsistent  and 
improper  ?  O  ye  neglectors  of  the  public  worship 
of  G.jd,  ye  do  not  prefer  Jerusalem  to  your  chief 
joy.  Surely  those  who  do  nothmg  for  the  encour- 
agement of  society  do  not.  If  a  man  will  be  at  n© 
pains,  no  expense,  in  any  respect,  to  support  the 
public  worship  of  God,  can  he  be  said  to  prefer 
Jerusal.  m  above  his  chief  joy  ?  Are  not  houses 
to  be  built  for  the  commodious  worship  of  the 
Almighty  ?  Can  this  be  done  without  expense  ? 
The  man  who  is  not  willing  to  bear  his  proportion 
©f  this  expense  cannot  be  said^  with  a  particle  of 


fc 


252 

ciFfnmon  sense  to  prefer  Jerusalem  above  his  chief 
joy.  Are  not  ministers  of  the  sunctuary  to  be  sup- 
ported ?  Ctin  this  be  done  without  expense  ? 
Ought  not  ail  to  be  vviUing  to  bear  their  jus^ 
proportion  of  this  expense  ?  Perfectly  am  I 
aware  of  the  foolish  and  unreasonable  popular 
chimor,  raised  by  the  miserly  and  tight-listed 
against  supporting  the  clergy.  And  they  pass 
with  me  for  just  what  they  are  worth.  But,  sirs* 
are  the  outcries  of  a  set  of  miserly,  mistaken 
men,  who  love  their  money  better  than  their  souls, 
or  the  dictates  of  the  sacred  word,  to  rule  here  ? 
If  the  latter,  let  us  hear  with  reverence  its  dictates  ; 
I  Cor.  ix,  3,  and  downward  ;  "  Mine  answer  to 
them  who  do  examine  me  is  this  :  Have  we  not 
power  to  eat  and  drink  ?  Have  we  not  power 
fe)  lead  about  a  sister,  a  wife,  as  well  as  other 
apostles,  and  as  the  brethren  of  the  Lord,  and 
Cephas  ?  Or  I,  only,  and  Barnabas,  have  not  we 
power  to  forbear  w^orking?  Who  gore th  a  warfare 
any  time  at  his  own  charges?  Who  plantcth  a 
vineyard,  and  eateth  not  of  the  fruit  thereof?  or 
who  feedeth  a  flock,  and  eateth  not  of  the  milk 
of  the  flock  ?  Say  I  these  things  as  a  man  ?  or 
,With  not  the  law  the  same  also?  For  it  is  writ- 
ten in  the  law  of  Moses,  thou  shalt  not  muzzle 
the  mouth  of  the  ox  that  treadeth  out  the  corn. 
Doth  O  )d  take  care  for  oxen  ?  Or  saith  he  it 
altogether  for  our  sakes  ?  For  our  sakes,  no 
doubt,  this  is  written  ;  that  he  that  ploweth  should 
plow  in  hope  ;  and  <hat  he  that  thresheth  in  hope 
should  be  partaker  of  his  hope.  If  we  havfc 
s^wn  unto  you  spiritual  things,  is  it  a  great  thing 


25.3 

if  we  shall  reap  your  carnal  tilings  ?  If  others  be 
partakers  of  this  power  over  you,  are  not  wc 
rather  ?  Nevertheless  wc  have  not  need  this 
ix)wer  ;  but  sufter  all  things,  lest^  we  should  hinder 
the  gospel  of  Christ.  Do  ye  not  know  that  they 
who  minister  about  holy  things  live  of  the  things 
of  the  temple  ;  and  they  that  wait  at  the  altar 
are  partakers  with  the  altar  ?  Even  so  hath  the 
Lard  ordained,  that  they  who  preach  the  gospel 
should  live  of  the  gospel."  Compare  Gal.  vi,  G; 
*•'  Let  him  that  is  taught  in  the  word  communicate 
unto  him  wdioteacheth  in  all  good  things."  Here, 
sirs,  are  the  principles  of  the  new  testament  on 
this  subject.  Every  man  of  common  sense  can 
very  easily  judge  whether  the  levity  and  sneer 
with  which  this  subject  is  often  treated,  be  well 
founded  or  not.  Let  scorners  beware  how  they 
treat  any  thing  so  plainly  taught  m  the  sacred 
records,  and  by  divine  authority.  Do  any  ask 
what  is  the  mode  ?  I  answer,  this  is  a  matter 
plainly  committed  to  human  prudence,  and  which 
the  sHfcred  writers  have  not  pointed  out.  One 
thing  is  plain  enough  ;  the  contributions  are  to  be 
entirely  voluntary,  whether  they  be  attached  to 
a  subscription  paper  or  otherwise  made.  Surely 
the  profane  and  ungodly,  the  thoughtless  '  and 
inconsiderate  do  not  sneer  at  this.  Let  me  unze 
you  to  true  repentance  and  a  speedy  flight  to 
the  ark  of  safety. 

4.  Learn  from  this  subject  how  much  gt)od  men 

ought  to  encourage    the  circulation  of  the   bible, 

and   the  spread  of  religion.     Have    they  not  the 

divine  promise,  that  in    that  event  tbe'v  shall  be 

Vol.  ir.  V, 


'2M 

blessed  with  an  mcrease  of  goods  y'  Prov.  iii,  ^, 
iO ;  '^  Honor  the   Lord  with  thy   subsiance,  and 
with  the  first  fruits  of  all  thine  increa&e  ;  so   shall 
thy  barns  be  filled  \^  ith  plenty,    and   thy  presses 
burst  out  Vtith  new  wine."     Cannot  this  promise 
be  easily  fulfilled  on  the  part  of  the   deity?   Can 
lie  not  cause  your  flocks    and  herds  to  increase  ? 
Can  he  liot  restrain  the  winds  and  the  flames  at 
pleasure,  and  save  your  dwellings  ?     Are  not  all 
things  you  possess  in  his  hand  ;    and  is    it-  not  a 
matter  perfectly  easy  with  the  Lord  to  cause  them 
to  increase  or  diminish  at  pleasure  ?    Are  not  ex^ 
crtions  made  and  a  moiety  of  your    substance  laid 
out   to  circulate  the  bible,    designed  to  promote 
the  greatest  good,  the  melioration  of  society  in  this 
life,    and  their  eternal  happiness  in  that  to  come  ? 
Do  not  reading  the  holy  scriptures,  and  the  public 
worship   of  almighty   God    greatly  favor    moral 
goodness  and  prevent  vice  and  the    most    guilty 
practices  ?      We     appeal   to     public    executions. 
Whence  do  the  victims  of  public  vengeance  come  ? 
Arc  they    not  generally  ft-om   those  parts  of  the 
world  where  the   bible  and   public  worship   are 
least  known  and  most  neglected  ?     And  if  this  be 
the  fact,  does  it  not  amount  to  a  manifest  demon- 
istration  of  the  great  utility  of  public  worship  and 
the  bible  ? 

Are  not  many  parents  so  wickedly  careless  that 
tlioy  will  not  pui-chase  a  bible  for  their  poor  be- 
nighted children,  yet  they  will  suffer  one  to  be 
put  into  their  hands  when  not  done  at  their  ex- 
pense. Are  not  the  children  of  such  parents 
objects  of  compassion  ?    W^ill  not  the  benevolent 


255 

feel  for  thenl  ?  Are  thei-c  not  many  parts  of  the 
country  perishing  for  lack  of  knowledge  where 
many  souls  might  be  brought  to  the  knowledge 
of  the  truth  by  missionary  exertions  ?  But  mission- 
aries cannot  be  sent  to  those  benighted  regions 
without  the  contributions  of  the  liberal  and  be- 
nevolent.  O  then,  how  loud  the  call,  my  christi^ii 
friends,  to  honor  the  Lord  with  your  substance 
and  the  first  fruits  of  your  increase  ?  Wlio  thctt 
has  a  spark  of  true  love  to  God  and  precious  souls 
will  not  feel  and  alertly  obey  this  sacred  call? 
Let  men  of  Infidel  and  unbelieving  minds  sneer  at 
the  exercise  of  your  liberality.  Let  them  raise 
their  outcries  against  it,  if  they  choose  to  be  thus, 
exercised,  but  let  the  compassionate  an!  benevo- 
lent, press  on  in  the  discharge  of  their  duty.  So 
shall  they  eventually  meet  the  blessing  of  their 
God,  and  he  instrumenttl  in  doing  good  to  souls. 


■^m ait® If  stss^iT*, 

HE     WORD     TAKEN     AWAY     OUT     OF     HEAREils' 
HEARTS   BY  THE  E^'EMY  OF  SOULS. 


''TJiosc  hy  the  way  side,  arc  they  ihat  hear,  tli^ii 
comclh  the  devil  and  taketh  aivay  the  icord 
out  of  their  hearts,  lest  they  should  believe  and 
be  savcd.^^ 

HOW  muchsoever  the  doctrine  of  the  exis 
IcriCe  of  a  foul  and  wicked  spirit  called  the  devil 
may  be  exploded  by  the  self-opinionated  and  fash- 
ionable circle,  it  is  a  solemn  fact  that  there  is  no 
trtith  more  plainly  taught  in  the  sacred  records  than 
that  such  a  spirit  exists.  This  truth  is  interwoven 
with  the  whole  writii-gs  of  the  old  and  new  testa 
ments,  and  stands  or  lulls  w  ith  the  sacred  writings 

In  the  account  given  us  by  Moses  of  the  crea- 
tion of  the  woild  and  of  inan^  this  wicked  and 
apostate  spirit  is  ei.rly  introduced,  as  acting  in  di- 
rect opposition  to  Almighiy  God,l>y  seducing  (>uv 
lirst  parents  in  the  form  of  a  serpent,  an.)  ruining 
them  and  their  unborn  posterity.  And  vhruugh- 
oat  the  whole  of  the  old  testament  wiiiings,  he  i«i) 
represented  as  acting  in  the  most  direct  and  point- 
ed opposition  to. the  mr,j;thigh  God.  In  tliecvan- 
gdicai  history  he  makes  (|uitc  a  conspicuous  figure 


2§7 

in  the  temptation  of  Jesus  Christ  in  thcwildcnicss.; 
Mat.  iv,  1 — 10^  as  well  as  a  variety  of  other  pas- 
sages. And  he  is  quite  plainly  spoken  of  in  the 
language  of  my  text,  as  taking  away  the  word  out 
of  the  hearts  of  those  who  hear  ;  "Those  by  the 
way  side  are  they  that  hear,  tliencomcth  the  devil 
and  takethaway  the  w^ord  out  of  their  hearts  lest 
they  should  believe  and  be  saved."  Tliese  are  the 
words  of  Jesus  Christ  himself,  and  are  part  of  an 
explanation  which  he  gave  his  disciples  of  a  cer- 
tain parable  which  he  had  spoken  in  the  audience 
of  the  multitude.  See  the  parable  from  the  4th  to 
the  8th  verse ;  "And  when  much  people  w^re 
gathered  together  and  were  come  to  him  out  of 
every  city  he  spake  a  parable,  A  sower  went  out 
to  sow  his  seed ;  and  as  he  sowed  some  fell  by  the  way- 
side and  it  was  trodden  down  and  the  fowls  of  the 
air  devoured  it.  And  some  fell  upon  a  rock,  and 
as  soon  as  it  w^as  sprung  up  it  withered  away, 
because  it  lacked  moisture.  And  some  fell  among 
thorns,  and  the  thorns  sprung  up  and  choaked  it. 
And  other  fell  on  good  ground  and  sprang  up  and 
bare  fruit  an  hundred  fold."  When  the  multitude 
were  withdrawn  the  disciples  wished  to  know  -oi* 
their  divine  master  what  the  parable  might  mean. 
For  it  appears  to  have  been  a  mystery  to  them  as 
well  as  others,  till  the  blessed  saviour  explained  it. 

He  accordingly  informed  them  ;  "The  seed  was 
W^c  divme  word  preached,  those  by  the  wayside 
were  they  that  hear,"  &c. 

The  doctrine  plainly  taught  us  by  our  blessed 
saviour  in  these  words  is  this,  that  whenever  the 
divine  word  is  preached,  the  devil  is  present  for 


258 

the  express  purpose  of  counteracting  its  divine 
influence  on  the  human  heart,  lest  men  shoald  be- 
lieve and  be  saved. 

In  treating  this  subject  I  design  to  show, 

I.  What  \vc  arc  to  understand  by  the  heart 
hei'e  spoken  of, 

II.  The  native  tendency  which  the  word  of  God 
dispensed  faithfully  and  luminously,  has  to  impress 
the  hearts  of  them  that  hear,  unless  counterfiCted. 

III.  What  methods  this  foul  and  wicked 
spirit  uses  to  take  away  the  word  out  of  hearers' 
hearts  and  destroy  its  influence  there. 

IV.  What  it  is  to  believe  the  word,  and  the 
inimencc  such  belief  will,  have  on  the  salvation  of 
the  soul,  and  then  conclude  with  some  inferences 
and  application. 

I.  I  am  to  show  what  we  arc  to  understand 
by  the  heart  here  spoken  of.  By  the  heart 
in  the  sacred  writings  is  sometimes  meant  the 
conscience,  as  appears  from  Job  xxvii,  6 ;  "  My 
righteousness  I  hold  fast  and  will  not  let  it  go  ; 
my  heart  shall  not  reproach  me  so  long  as  I  live  ;"' 
ilere,  I  presume,  the  heart  means  conscience,  as 
it  is  the  conscience  which  usually  reproaches  man- 
kind. See,  also,  I  Samuel  xxiv,  5  ;  "  And  it 
came  to  pass  afterward  that  David's  heart  smote 
liim,  because  he  had  cutoff  Saul's  skirt ;"  I  John 
iii,  '20 ;  '*  For  if  our  heart  condemn  us  God  is 
greater  than    our  heart   and   knoweth  all  thmgs.^' 

It  sometimes^  tliough  so  far  as  I  recollect  at 
present,  very  rarely  means,  the  understanding,  as 
in  Jeremiah  xxiv,  7  ;  ^'  And  I  will  give  them  a 
h'cart  to  know  rne,  that  I  am  the  Lord.-^     Bat  most 


259 

gcncralLy  inthci  sacred  writings,  the  heart  iiieaps 
ihe  moral  power  of  the  human  mind,  the  vvili  and 
the  a'lfcctions  ;  Ezekiel  xi,  19  ;  And  I  will  give 
them  one  heart,  an.ll  will  put  a  new  spirit  within 
you,  and  I  will  take  the  stony  heart  out  of  their 
llesh,  and  I  will  give  them  a  heart  of  ficsh.'' 
This,  I  presume,  does  not  in  fair  construction, 
mean  cither  the  conscience  or  the  understanding  ; 
but  the  will  and  affections,  or  in  other  words,  that 
power  of  the  mind  of  which  moral  good  and  moral 
evil  arc  predicable;  Ezekiel  xxxvi,  26;  ^^  A 
new  heart  also  will  I  give  you,  and  a  new  spirit 
vv^ill  I  put  within  you;  and  I  will  take  away  the 
stony  heart  out  of  your  flesh  and  I  will  give  you 
a  heart  of  flesh  ;*'  Mat.  vi,21f  "For  where  your 
treasure  is  there  will  your  heart  be  also  ;"  Mat. 
xii,  34  ;  "For  out  of  the  abundance  of  the  heart 
the  mouth  speaketh  ;"  Acts  xi,  23;  "He  exhort- 
ed them  all  that  with  purpose  of  heart  they  would 
cleave  unto  the  Lord." 

Now,  I  conceive,  the  word  heart,  in  my  text, 
may,  with  much  propriety,  be  understood  in  all 
these  seitscs,  the  conscience,  the  undei'standing 
and  the  will  ;  seeing  the  divine  word  preached, 
has  a  tendency  to  influence  each  of  these,  and 
seeing  the  devil  attempts  to  destroy  its  influence 
with  respect  to  each  of  these. 

II.  I  am  to  show  the  natural  tendency  which 
the  word  preached  has  to  impress  the  hearts  of 
those  who  hear,  to  atlect  them  to  advantage.  ^ 

The  word  preached,  if  luminously  and  clearlj^ 
dispensed,  as  it  always  ought  to  1  e,  certainly  has 
a  , direct  tendency  to  illuminate  the  understanding 


26# 

ill  the  knowledge  of  Ood  and  divine  trutli,  and. 
never  fails  to  effect  this  m  some  good  dcgvcc,  un- 
less the  devil  takes  it  away  by  turning  off  the 
attention,  or  soiric  oilier  of  his  numerous  de- 
vices. This  word  is  intended  and  exactly  ealcu- 
lated  to  inform  the  mind  respecting  God  and  di- 
vine truth.  It  informs  him  of  the  origin  of  all 
created  things,  and  particularly  of  the  strange 
and  wonderful  creature  man,  respecting  whom 
he  feels  most  concerned  to  know,  the  state  in 
which  God  created  him;  his  lapse  in  consequence 
of  the  temptation  presented  by  the  wicked  fiend 
siitan,  through  the  serpent;  the  promise  of  the 
Messiah  to  restore  poor  sinners  from- the  ruin  of 
the  fall  ;  God's  dealings  with  his  ancient  people  ; 
the  impatience  and  utter  helplessness,  as  well  ag 
guilt  of  the  creature  man  ;  John  vi,  41- ;  *'  No 
man  can  come  to  me,  except  the  father,  who  hath 
sont  me,  draw  him  y'  John  xv,  5  ;  *'  For  without 
me  ye  can  do  nothing ;"  God's  inlinite  benevolence 
to  human  kind  in  sending  a  saviour  to  lay  down 
his  life  for  their  sins  ;  John  iii,  16  ;  "For  God  so 
loved  the  world  that  he  gave  his  only  begotten 
son,  that  whosoever  believeth  on  him  should  not 
perish,  but  have  everlasting  life  ;  the  necessity 
and  efficacy  of  the  blessed  saviour's  atonement ; 
John  iii,  14,  15;  "And  as  Moses  lifted  up  the 
serpent  in  the  wilderness,  even  so  must  the  son 
of  man  be  lifted  up,  that  w  hosoever  believeth  on 
him  should  not  perish,  but  have  everlasting  life  ;" 
Mark  xvi,  16  ;  "  He  that  believeth  and  is  baptised 
shall  be  saved,  and  he  that  believeth  not  shall  be 
daiDned  ;"  the  necessity  and  efficacy  of  the  holy 


#1 


2ei        . 

spirit  to  operate  on  the  human  heart ;  Johnxvi. 
7 — 11  ;  '•  Ncvei-thcless  I  toil  vou  the  truth  ;  it  is 
expedient  for  you  tiiat  I  gaauay,  for  ii'  I  go  not 
away  tiic  comforter  will  not  cume,  but  if  I  depart 
I  will  send  him  ;  anil  when  he  ^s  come,  he  will 
convince  the  world  of  sin,  of  righteousness,  and 
of  judgment ;  of  sin  because  they  l^elieve  not  on  me; 
of  righteuusness,  because  I  go  to  my  father  and  yc 
se;^  me  no  more  ;  of  judgment,  because  the  prince 
of  this  worKi  is  judged  ;"  a  heaven  of  happiness 
where  Christ's  friends  shalh-be  with  him  forever  ; 
Joiin,  xiv,  1 — 3^'  Let  not  your  heart  be  troubled; 
yc  believe  in  God,  beheve  also  in  me.  In  my 
father's  house  are  many  mansions  ;  if  it  were  not 
so  I  would  have  told  you.  Behold  I  go  to  prepare 
a  place  for  you.  And  if  I  go  and  prepare  a  place 
for  you,  I  will  come  again  and  receive  you  to  my- 
self, that  where  I  am,  there  ye  may  he  also  ;"  ^ 
a  hell  of  misery  and  anguish,  where  the  wicked 
shall  be  punished  forever  ;  Psalm  ix,  17  ;  ^'  Tiie 
wi^-.k.cd  shall  be  tu  ned  into  iiciij,  and  all  the  nations 
tliat  forget  God  ;"  Psalm  xi,  6 ;  "  Upon  the 
wicked  ht;  shall  rain  snares,  hre  and  brimstone 
and  a  horrii:le  tempest,  this  shall  be  the  portion 
of  their  cup  " 

N "W,  the  great  design  df  a  preached  gosj3el,  is 
to  Illustrate,  coniirm,  and  enlarge  upon  sucli  sub- 
jects as'  these,  and  consequently  to  enlig-itcn  the 
understanding,  unless  the  devil  counteracts  the 
"^"v'^ir  1,  aiid  in  the  language  of  my  text  takes  it 
vvay  out  of  ihe  heart;  compare  P^^alm  xix,  7, 
8;  '/  T!>e  law  oi*  the  Lord  is  perfect,  convertiiig 
i'he    •f-riifi  ;   (nn    fr*st'.|vv^^i->».-  of   ihc   Lord  is    bxif^. 


liiaking  wise  the  simple,  the  statutes  oi  the  hotd 
are  right,  rejoicing  the  heart ;  the  commandment 
of  the  Lord  is  pure,  enlightening  the  eyes." 

Again,  the  tendency  of  the  divme  word  when- 
ever faithfully  dispensed,  is  to  move  the  affections 
and  determine  the  will,  to  seeking  God  and  obey- 
ing his   commandments.     Are  not  the  terrors  of 
the  Lord,  a  judgment  bar,   and  a   future  solemn 
reckoning,  proper   subjects  whence  to  persuade 
men?  II  Cor.  v,  10,  11;  *^  For  we  must  all  ap- 
pear   before    the  judgment   seat  of  Christ ;    that 
every  one  may  receive  the  things  done  in  his  body 
ftccording  to  that  he  hath  done,  whether  it  be  good 
or  bad.     Knowing  therefore  the  terror  of  the  Lord 
"we    persuade   men  ;  but    we    are  made  manifest 
unto  God,  and  I  trust  also,  are  made  manifest  in 
your  consciences."     Are  not  heaven  and  hell  pro- 
per motives  to  act  upon  the  moral  powxr   of  the 
human  mind,  and  to  determine  our  choice  in  the 
pursuit  of  virtue,  and  shunning  vice  ?     Whilst  the 
awful  majesty  of  tlie  great  God,   his    divine  ter- 
rors, his    indignation    against    sinners,    and    his 
flaming  vengeance,  are  solemnly  held  tip  to  view^ 
how  is  it  possible  the  wicked   and  ungcdly  could 
avoid  shuddering  at  the  dire  prospect  before  them, 
and  attempting  to  escape  from  the  wrath  to  come, 
were  it  not  ti)at  the  devil  taketh  away    the  word 
out  of  tlieir  hearts,  finds  seme  means  or  other  to 
turn  off  tlieir  attention,  and  restore  their  seem  ity, 
when  they  begin  to  be  sensibly  affected  by  these 
things. 

Again,  when  the  tender  mercies  of  a  God  are 
unfolded,  his  loving  kindness  to  sinners  exhibited, 


and  the  Compassions  of  a  dying  saviour  suitably 
displayed  ;  his  voluntary  undertaking  for  man  ; 
his  free  love  ;  his  agonies  and  blood  ;  his  tortures 
and  his  cross  ;  the  insults  of  th^  mob,  the  ruffian's 
spear,  the  preternatural  darkness,  and  the  ven- 
geance of  his  father  ;  must  not  these  tender  things 
move  our  sympathy,  and  affect  our  hearts  unfeel- 
ing as  they  are,  unless  the  devil  takes  away  the 
word  ? 

When  the  exceeding  sinfulness  of  sin  is  repre- 
sented, that  cursed  thing  which  procured  the  suf. 
ferings  and  death  of  an  innocent  and  immaculate 
redeemer,  must  it  not  impress  the  mind  with  a 
dreadful  sense  of  its  obliquity,  unless  the  devil 
finds  means  to  take  away  the  power  of 'the  word  ? 
Thus,  then,  we  see  the  preaching  of  the  word  is  di- 
i*ectly  calculated  to  move  the  affections  and  the 
heart. 

Again,  the  preaching  of  the  word  has  a  direct 
tendency  to  influence  the  conscience  of  sinners 
to  do  its  office.  If  the  word  be  faithfully  dispens- 
ed, the  exceeding  broadness  of  the  divine  law  is 
held  up  to  the  sinner's  view,  it  is  reaching  the 
thoughts  and  intents  of  the  heart  ;  Psalm  cxix^ 
96  ;  "I  have  seen  an  end  of  all  perfection  ;  but 
thy  commandment  is  exceeding  broad. '^  The 
sinner's  guilt  is  to  be  charged  home  upon  him  in 
the  preaching  of  this  sacred  word  ;  it  is  to  be 
pointed  out  to  him,  wherein  he  has  violated  God's 
righteous  law.  The  most  pointed  appeals  are  to 
be  made  to  his  conscience.  I  do  not  like  that 
preaching  which  deals  altogether  in  generals.  So 
did  not  Christ  preach.     As  a  sufficient  sample  of 


264 

3iis  manner,  see  the  S3rd  chapter  of  MattUevv^ 
from  beginning  to  end  ;  here  we  find  woe  nj^on 
woe,  like  reiterated  claps  of  thunder  tailing  frtm 
this  great  teaeher's  lips  ;  the  most  pointed  method 
of  address  adopted,  and  t\\e  sinner's  sins  set  before 
him,  without  the  semblance  of  disguise,  and  he 
warned  faithfully  of  their  dire  consequences. 
Ought  christian  ministers  or  ought  they  no|tousc 
the  same  freedom  of  speech,  wiien  there  is  the 
same  caU  to  it,  and  the  same  aggravated  guilt  to 
d^-mand  and  justify  it?  When  this  is  dene  must 
not  the  siimer's  conscience  smite  him,  must  not 
the  divine  word  [)enetrate  his  heart  and  have  its 
effect  there,  if  not  counteracted  and  taken  away 
by  the  enemy  of  souls  ? 

III.  I  am  now  to  show  what  methods  the  devil 
adopts  to  take  away  the  word  out  of  hearer's  hearts 
and  destroy  its  influence  there.  Here  let  me  ob- 
serve, before  I  go  farther,  he  does  not  do  it  by 
violence  and  absolutely  against  the  sinners  will. 
This  is  not  his  method  of  operation.  And  farther, 
permit  me  to  observe,  he  does  not  manifest  him- 
self to  the  hearer,  out  of  whose  heart  he  is  about  to 
take  the  word,  nor  announce  his  intended  opera- 
tion. But  on  the  other  hand,  V:eeps  himself  br hind 
the  curtain  as  much  as  possible  lest  the  soul  should 
take  the  alarm  and  be  on  his  guard.  He  does  it 
altosrether  by  his  artful  wiles  and  devices. 

1.  One  method  he  employs  to  take  the  word  out 
of  the  sinner's  heart  is,  presenting  doubts  to  his 
mind  respecting  fhe  christian  revelation,  and  the 
divine  r^ility  of  religion.  And  thus  has  he  tak<:n 
away  the   word   out  of  many  hearts.      Scmctinics 


26i> 

he  suggests  to  the  hearer  such  thoughts  and  doubts 
as  the  following.  The  great,  the  wise  and  the  learn- 
ed, such  as  one  would  naturally  suppose  are  in  a  sit- 
uation to  know  most  about  these  things  from  their 
superior  learning  and  information,  do  not  profess 
to  believe  the  gospel  at  all,  nor  to  act  under  the 
inlluenceof  its  principles,  and  may  not  I,  with  equal 
propriety,  call  these  things  into  question  too;  "Thus 
has  he  taken  away  the  word  out  of  many  hearts, 
and  thus  had  he  very  nearly  succeeded  with  the 
psalmist;''  Psalm  Ixxi,  1. 

^.  Another  method  employed  by  this  arch  ene» 
my  of  souls  is,  an  abuse  of  the  christian  doctrines  ; 
for  example,  the  impotence  of  sinners.  He  per- 
suades them,  when  the  word  has  penetrated  theiir 
hearts  a  little,  and  they  have  become  uneasy  about 
the  situation  of  their  souls,  that  they  need  not  be 
at  any  pains  to  serve  God,  "for  the  sinner  can  do 
nothing  ;''  John  xv,  5  ;  for  this  adversary  of  God 
and  man  can  quote  scripture  when  it  answers  his 
end,  as  readily  as  any  of  us.  Now,  the  scripture 
quoted  is  true  and  contains  the  saviour's  doctrine 
on  the  subject  of  moral  impotence.  But  this  arch 
enemy  presents  an  entirely  wrong  view  of  it  to  the 
mind,  and  thus  takes  away  the  word,  out  of  his 
heart.  The  passage  quoted  does  not  mean  natural 
inability,  which,  if  it  existed,  would  furnish  the 
sinner  a  good  excuse  ;  but  moral  inability,  which 
consists  in  the  sinner's  opposition  of  heart  to  his 
duty,  and  is  the  very  essence  of  his  blame,  instead 
of  furnishing  any  excuse. 

3.  Very  often,  when  he  finds  the  word  taking 
place  in  the  heart  and   the  sinner  becoming  thv- 

Vol.  II.  W. 


266 

bubject  of  some  conviction  and  alarm,  he  con~ 
trives  some  mean  to  divert  his  attention  from  it  for 
the  present.  Perad venture,  something  that  is  tak- 
ing place  in  the  assembly  or  about  it,  engages  his 
attention,  and  diverts  it  from  the  concerns  of  his 
soul,   lest  he  should  believe  and  be  saved. 

4.  Another  way  in  which  he  often  takes  away 
the  word  out  of  people's  hearts  is  this.  He  per- 
suades them  it  is  time  enough  to  be  religious  yet. 
In  this  case  he  suggests  nothing  to  the  disadvan- 
tage of  religion,  but  rather  the  contrary ;  but  he 
presses  this  idea  very  closely  that  it  is  time  enough 
yet.  This  is  a  device  he  is  very  apt  to  employ,  and 
alas,  often  too  successfully  with  young  people. 

5.  To  some,  when  the  word  begins  to  pe'netrate 
their  hearts,  he  presents  religion  in  extremely 
gloomy  colors,  persuading  them  it  will  make  them 
melancholy,  that  it  is  a  morose  sour  thing,  destruc- 
tive of  the  gaieties  and  pleasures  of  life,  and  that 
mankind  ought  to  enjoy  themselves.  Thus  he 
takes  away  the  word  out  of  their  hearts. 

6.  Some,  on  whose  hearts  the  word  had  taken 
considerable  hold,  and  who  have  gone  home  seri- 
ous and  thoughtful,  and  with  resolutions  of  amend- 
ment, he  invites  to  a  ball  or  dance,  persuading 
them  there  is  no  harm  in  a  little  civil  mirth.  Thus 
has  he  prevailed  with  them  to  make  the  experi- 
ment, and  the  end  of  this  experiment  often  has 
been,  that  their  impressions  were  lost,  the  word 
taken  away  out  of  their  hearts,  and  their  precious 
souls  eternally  undone. 

7.  Others  on  whose  hearts  the  word  had  taken 
some  serious  impression,  he  has  found  means  to 


26y 

engage  in  controversy  and  debates  about  the  tenets 
and  doctrines  of  religion,  and  firing  them  with  a 
clamorous,  noisy,  false  zeal,  has  kept  them  thus 
engaged  until  the  serious  impressions  made  on. 
their  minds  were  lost.  And  in  their  embittered 
contentions  about  doctrines,  rites  and  forms,  the 
spirit  and  reality  have  been  utterly  neglected. 

8.  He  often  takes  away  the  word  out  of  the 
hearts  of  others  by  engaging  them  too  eagerly  in 
the  pursuit  of  the  world.  Here  he  suggests  the 
great  necessity  of  attending  to  the  world  and  its 
concerns,  and  presses  it  by  a  quotation  of  scrip- 
ture ;  '^He  that  provideth  not  for  his  own,  and 
especially  those  of  his  own  house,  has  denied  the 
faith,  and  is  worse  than  an  infidel ;''  I  Tim. .  v,  8. 
Thus  does  he  engage  them  so  eagerly  in  the  world 
that  the  spirit  of  religion  is  neglected,  and  the  word 
taken  away  out  of  their  hearts. 

IV.  I  am  to  show  what  it  is  to  believe,  and  the 
influence  such  faith  has  on  the  salvation  of  the  soul. 
Our  text  says,  *^lest  they  should  believe  and  be 
saved. '^  This  belief  is  saving  faith  in  the  Lord 
Jesus  Christ,  and  not  mere  speculation.  A  specu- 
lative faith  must  be  supposed  to  exist  before  we 
will  receive  the  divine  word  into  our  hearts.  For^ 
^^He  that  would  come  to  God  must  believe  that  he 
is,  and  that  he  is  a  rewarder  of  them  that  diligently 
seek  him;''  Heb.  xi,  6.  That  belief  which  is 
accompanied  with  salvation^  as  suggested  in  my 
text,  is  true,  saving  faith.  This  consists  essential- 
ly in  a  cordial  reception  of  Jesus  Christ,  and  a 
hearty  rehance  on  him  for  salvation.  See  the 
answer  of  the  Westminster  divines  to  the  question 


26a 

•"  What  is  faith  in  Jesus  Christ  ?  Faith  in  Jesus 
Christ  is  a  saving  grace,  whereby  we  receive  and 
rest  upon  him  alone  for  salvation  as  he  is  offered 
in  the  gospel;'^  see  also  much  higher  authority, 
John's  gospel,  i,  12  ;  "  But  as  many  as  received 
him,  to  them  gave  he  power  to  become  the  sons 
of  God,  even  to  them  that  believe  on  his  name." 
The  influence  faith  has  on  salvation,  is  by  unit- 
ing the  soul  indissolubly  to  Jesus  Christ,  and 
thereby  interesting  us  in  his  atonement  and  right- 
eousness, whereby  we  become  really  justified  and 
entitled  to  eternal  salvation.  Our  text  is  not  the 
only  passage  in  the  new  testament,  in  which  salva.- 
tion  is  represented  as  connected  inseparably  with 
faith.  This  is  the  uniform  tenor  of  the  whole  new 
testament  writings  ;  see  Mark  xvi,  16 ;  "  He 
that  believeth  and  is  baptised  shall  be  saved  ;  but 
he  that  believeth  not  shall  be  damned  ;"  John  iii 
14 — 18  ;  '^  And  as  Moses  lifted  up  the  serpent  in 
the  wilderness,  even  so  must  the  son  of  man  be 
lifted  up  ;  that  whosoever  believeth  on  him  should 
not  perish,  but  have  eternal  life.  For  God  so 
loved  the  world  that  he  gave  his  only  begotten 
son,  that  whosoever  believeth  ©n  him  should  not 
perish,  but  have  everlasting  life.  For  God  sent 
notrhis  son  into  the  world  to  condemn  the  world, 
but  that  the  world  through  him  might  be  saved. 
He  that  believeth  on  him  is  not  condemned,  but 
he  that  believeth  not  is  condemned  already,  be- 
cause he  hath  not  believed  on  the  name  of  the 
only  begotten  son  of  God.'^  Now,  sirs,  I  pre- 
sume the  reason  of  these  representations  is  not 
because  faith  has  anv  more  merit  or  cfiicacy  in  itself 


.269 

to  justity  and  save  a  soul  than  love,  repentance, 
or  any  other  grace  ;  but  becaasc  it  lays  hold  of, 
and  receives  that,  which  is  the  real  meritorious 
cause  of  a  believer's  justification,  the  atoning 
righteousness  of  Jesus  Christ.  This  it  is  alone, 
and  exclusively,  that  justifies  and  saves  the  soul  : 
Rom.  iii,  24^  25 ;  '^  Being  justified  freely  by  his 
grace  through  the  redemption  that  is  in  Christ  Je- 
sus, whom  God  hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood,  to  declare  his  righteous 
ness,  for  the  remission  of  sins  that  are  past,  througli 
the  forbearance  of  God ;  Ephes.  i,  7 ;  ^'  In  whom 
we  have  redemption  through  his  blood,  the  forgive 
ness  of  sins  according  to  the  riches  of  his  grace  ;*" 
Col.  i,  14 ;  "  In  whom  we  have  redemption 
through  his  blood,  even  the  forgiveness  of  sins, 
according  to  the  riches  of  his  grace  ;*'  I  Peter  i . 
18 ;  "  Forasmuch  as  ye  know,  that  ye  were  not 
redeemed  with  corruptible  things,  as  silver  and 
gold,  from  your  vain  conversation^  received  by 
tradition  from  your  fathers  ;  but  with  the  precious 
blood  of  Christ  as  of  a  lamb  slain,  without  blemish, 
and  without  spot.^'  To  show  that  this  is  equally 
the  doctrine  of  the  old  as  well  as  the  new  testa- 
ment, see  Isaiah,  liii,  4,  5  ;  "  Surely  he  hath 
born^  our  griefs  and  carried  our  sorrows  ;  yet  we 
did  esteem  him  stricken,  smitten  of  God  and  af- 
flicted. But  he  was  wounded  for  our  transgres- 
sions, he  was  bruised  for  our  iniquities  ;  the  chas- 
tisement of  our  peace  was  upon  him,  and  with  his 
stripes  we  are  healed  ;^  Isaiah  xlii,  21  .  ''  Thi^ 
Lord  is  well  pleased  for  his  righteousne>;s  sake, 
he  shall  magnify  the  law  una  mai;  ■  ^t  >  ^  •     ' 

W2. 


9!t0 

Learn  from  this  subject, 

1.  What  an  invaluable  blessing  the  divine  word 
is  to  guilty  men,  and  of  consequence,  how  thanks 
fully  it  ought  to  be  received,  and  how  wisely  im- 
proved. Does  this  sacred  word  inform  us  of 
those  things,  which  of  all  others  in  the  world,  we 
are  most  concerned  to  know  ?  Does  it  reveal  God 
and  his  holy  will  to  man  ?  Does  it  point  out  with 
precision  the  road  to  heaven  and  glory  ?  Does 
it  set  before  us  the  most  exalted  motives  to  piety 
and  moral  goodness  ?  Then  let  us  bind  this  in- 
valuable treasure  to  our  hearts,  and  conform  con 
scientiously  to  its  sacred  requisitions. 

''  Should  all  the  forms  that  men  devise 

Assault  my  faith  with  treacherous  art, 
I'd  call  them  vanity  and  lies, 

And  bind  the  gospel  to  my  heart. "....Watts, 

2.  Learn  the  wisdom  as  well  as  the  goodness 
of  God  in  giving  to  mankind  a  preached  gospel. 
It  is  calculated  to  display  the  divine  glory  and 
reach  sinners^  hearts. 

3.  Learn  the  great  necessity  there  is  for  hearers 
to  watch  against  the  wiles  of  the  devil.  How 
artful,  how  cunning,  and  subtle  an  enemy  is  he 
who  is  opposed  to  our  happiness  and  salvationf 
Let  us  be  strictly  on  our  guard  that  this  great  ad- 
versary may  not  work  our  overthrow  ;  for  we 
are  not  ignorant  of  his  devices. 

4.  Learri  from  this  subject  the  extreme  danger 
of  that  scheme  in  theology,  which  sets  aside  the 
free  grace  plan,  the  righteousness  of  the  Lord 
Jesus  Christ,  and  the  atonement  he  has  made 
for  sin.     This  is  the  grand  pillar  of  the  free  grace 


271 

>clieme;,  and  the  only  ground  of  safety  for  lost  and 
guilty  sinners.  The  gospel  knows  no  other ; 
'•  But  though  we  or  an  angel  from  heaven  preach 
any  other  gospel  unto  you  thaii  that  w^e  have  preach  - 
ed  let  him  be  accursed."  May  the  Lord  bless  his 
precious  gospel  to  our  souls,  and  make  it  a  lamp 
to  our  feet^  and  a  light  to  otir  way,  for  the  redeem 
er'ssake.    Amen. 


®ffl©m  ^XXT* 


THE  INDEPENDENT  SOVEREIGKTY  AND  THE 
UNIVERSAL  AND  PARTICULAR  PROVIDENCE 
OF  GOD. 


'''For  of  him,  and  through  Mm,  and  to  hhUy  art 
,     all    things.     To     whom    he    glory    forever. 
Amen.^^ 

ST.  PAUL,  my  friends, asserts  very  strongly  in 
this  epistle,  the  sovereignty  of  divine  grace,  and  of 
the  adorable  God  its  author,  and  the  right  of  the 
Almighty  and  independent  God  to  dispose  of  man- 
kind according  to  his  sovereign  and  unlimited 
pleasure.  This  doctrine  of  the  divine  sovereignty 
is  very  fully  stated  in  the  9th  chapter  of  this  epistle 
from  the  10th  to  the  23d  verse  inclusive  ;  *^  And  not 
only  this ;  but  when  Rebecca  also  had  conceivetl 
by  one,  even  by  our  father  Isaac  ;  for  the  children 
being  not  yet  born,  neither  having  done  any  good 
or  evil,  that  the  purpose  of  God,  according  to 
election  might  stand,  not  of  works,  but  of  him 
that  calleth  ;  it  was  said  unto  her,  the  elder  shall 
serve  the  younger,  as  it  is  written,  Jacob  have  I 
loved,  but  Esau  have  I  hated  What  shall  we 
say   then,  is  there  unrighteousness   with  God? 


God  forbid.  For  he  saith  to  Moses  I  will  have 
mercy  on  whom  I  will  have  mercy,  and  I  will 
have  compassion,  on  whom  I  will  have  compas- 
sion. So  then,  it  is  not  of  him  that  willeth  nor  of 
him  that  runneth,  but  of  God  that  showeth  mercy. 
For  the  scripture  saith  unto  Pharaah,  for  this  same 
purpose  have  I  raised  thee  up,  that  I  might  show 
my  power  on  thee,,  and  that  my  name  should  be 
declared  throughout  all  the  earth.  Therefore  hath 
he  mercy  on  whom  he  will  have  mercy,  and  whom 
he  will,  he  hardeneth.  You  will  say  then  unto 
me,  why  doth  he  yet  find  fault  ?  for  who  hath  re- 
sisted his  will  ?  Nay,  but  who  art  thou,  O  man, 
that  repliest  against  God  ?  Shall  the  thing  formed 
say  unto  him  that  formed  it,  why  hast  thou  made  me 
thus  ?  Hath  not  the  potter  power  over  the  clay,  of 
the  same  lump  to  make  one  vessel  unto  honor  and 
another  unto  dishonor  ?  What  if  God,  willing  to 
show  his  wrath,  and  to  make  his  power  known^ 
endured  with  much  long-suffering  the  vessels  of 
wrath  fitted  to  destruction  >  and  that  he  might 
make  known  the  riches  of  his  glory  on  the  vessels 
of  mercy,  which  he  had  afore  prepared  unto 
glory.''  He  has  also  stated  quite  perspicuously,  in 
this  chapter  of  which  our  text  is  a  part,  especially 
from  verse  32  to  the  end;  ^'For  God  hath  concluded 
them  all  in  -anbeiief  that  he  might  have  mercy  up- 
on all.  O  the  depth  of  the  riches  both  of  the  wisdom 
and  knowledge  of  God  !  How  unsearchable  are  his 
judgments, and  his  ways  past  finding  out!  For  who 
hath  known  the  mind  of  the  Lord  ?  Or  who  hath 
been  his  counsellor  ?  Or  who  hath  first  given  to 
iiim.  and  it  shall  be  recompensed  unto  him  again  : 


.     ~   274 

The  apostle  here,  m  order  to  impress  more  deeply 
on  the  mind  of  those  who  might  be  disposed  to  call 
into  question  the  divine  sovereignty,  enquires  who 
had  given  any  thing  to  the  Lord,  so  as  to  lay  him 
under  any  kind  of  obligation,  or  who  had  counsel- 
led him  in  any  of  his  plans,  or  what  was  in  exis- 
tence to  stir  up  a  doubt  respectmg  his  complete  in- 
dependency and  sovereignty  ?  And  in  this  connec- 
tion addresses  them  in  the  language  of  my  text ; 
"For  of  him,  and  through  him,  and  to  him  are  all 
things.  To  whom  be  glory  forever.  Amen.'^  In 
these  few  strong,  well  chosen  and  significant 
words,  the  apostle  states  three  several  distinct  pro- 
positions, and  which  contain  completely  the  doc- 
trine of  the  divine  sovereignty;  the  following, 

I.  That  God  created  all  things  that  be,  himself 
only  excepted. 

It.  That  God  sustains  and  supports  all 
things. 

III.  That  God's  great  and  leading  object  in  all 
he  has  done,  and  is  still  doing  is  his  own  glory: 
For  of  him  are  all  things  ;  he  made  them. 
Through  him  are  all  things,  he  sustains  and  up- 
holds them  ;  and  to  him  are  all  things,  he  created 
them  for  himself,  or  in  other  words,  for  his  own 
glory.  In  the  farther  discussion  of  this  subject 
I  shall  endeavor  a  little  to  elucidate  and  confirm 
each  of  these  propositions,  and  that  in  the  order 
in  which  they  lie  in  my  text,  and  then  conclude 
with  some  inferences  and  application. 

I.  Our  first  proposition  is  that  the  absolute  and 
sovereign  Lord  God  is  the  sole  and  independent 
creator  of  all  things  that  be. 


$W5 

Here  permit  me  to  observe  that  what  I  mean  by 
creation  is,  makmg  something  out  of  nothing  or 
without  materials.  And  when  I  speak  of  God 
creating  all  things,  I  mean  that  God  either  made 
the  thing  just  in  the  mode  and  form  in  which  we 
see  it  exist ;  or  that  he  made  the  matter  out  of 
which  some  second  agent  has  made  it  to  exist  in 
its  present  form.  For  example,  God  made  me  as  I 
am  ;  but  he  did  not  make  the  table  on  which  I 
write  in  its  present  form  ;  he  made  the  materials 
of  which  it  is  made,  a  large  well  grown  walnut 
tree;  but  the  sawyer  and  the  cabinet-maker 
transformed  a  part  of  this  walnut  tree  into  a  con- 
venient table.  Thus,  second  causes  may  have 
transformed  a  great  many  things  ;  but  God  made 
the  materials  of  them  all. 

2.  We  observe  that  the  holy  scriptures  uniform- 
ly ascribe  the  creation  of  all  things  to  God  ;  Gen. 
i,  1 ;  "  In  the  beginnmg  God  created  the  heaven 
and  the  earth  ;'^  7th  verse  of  the  same  chapter ; 
"'  And  God  made  the  firmament,  and  divided  the 
waters  which  were  under  the  firmament  from  the 
waters  which  were  above  the  firmament;  and  it 
was  so;"  verse  16;  "And  God  made  two  great 
lights,  the  greater  light  to  rule  the  day,  and  the 
lesser  light  to  rule  the  night ;  he  made  the  stars 
also  ;"  verse  21;  *^  And  God  created  great  whales 
and  every  living  creature  which  moveth,  which 
the  waters  brought  forth  abundantly  after  their 
kind ;  and  God  saw  that  it  was  good  ;"  verse  25 ; 
"  And  God  made  the  beast  after  his  kind,  and  cat- 
tle after  their  kind,  and  every  thing  that  creepeth 
^Upon  the  earth  after  his  kind ;  and  God  saw  that 


*^i- 


276 

it  was  good;"  verse  27;  "  So  God  created  man 
in  his  own  image,  in  the  image  of  God  created  he 
him;  male  and  female  created  he  them  ;"  Isaiah 
xlv,  7 ;  "  I  form  the  light  and  create  darkness  ;  I 
make  peace  and  create  evil ;  I  the  Lord  do  all 
these  things  ;"  Col.  i,  16  ;  '^  For  by  him  were  all 
things  created  that  are  in  heaven,  and  that  are  in 
earth,  visible  and  .  invisible,  whether  they  be 
thrones  or  dominions,  or  principalities,  or  powers, 
all  things  were  created  by  him  and  for  him."  Thu? 
wc  see  the  scriptures  plainly  and  abundantly  as- 
cribe all  things  in  their  creation  to  God. 

3.  We  observe  that  right  reason  and  true  and 
strict  philosophy  ascribe  the  creation  of  all  things 
%6  God  no  less  than  the  sacred  scriptures  do.  All 
things  must  be  created  by  <xod  or  not  created  at 
all,  since  no  being  can  create  itself.  To  suppose 
any  thing  can  create  itself  involves  the  grossest 
absurdity;  because  it  supposes  the  thing  in  ques- 
tion to  be,  and  not  to  be  at  the  same  time.  An 
absurdity  so  gross  that  it  shocks  all  that  is  rational 
in  man.  Neither  does  one  created  being  create 
others,  and  thus  assist  the  Deity  in  the  great 
work  of  creation.  This  has  ever  been  found  be- 
yond their  power.  No  instance  of  it  has  occurred 
within  the  knowledge  of  man.  Men,  by  certain 
chymical  processes,  can  alter  and  change  the  mode 
of  existence  with  regard  to  many  things  very 
much.  But  to  create,  to  make  something  out  of 
nothing  is  far  beyond  their  power  and  belongs  ex- 
clusively to  God. 

Seeing  then  no  being  can  create  itself,  nor  any 
^ne  created  being  create  another,  it  follows  oi 


%77 

course  that  God  must  have  made  all  things  that 
exist,  or  they  must  have  been  eternal.  But  to 
suppose  the  globe  we  inhabit,  and  the  race  of 
men  upon  it  to  be  eternal,  is  also  absurd,  and  can- 
not be  admitted  by  a  fair  reasoner ;  because  this 
supposes  them  to  exist  necessarily  and  independ- 
fintly  ;  and  consequently,  that  they  are  God;  for 
no  being  exists  thus  but  God.  Moreover,  there 
is  evidence  so  plain  and  so  glaring,  that  the  world 
cannot  be  eternal,  that  it  possesses  all  the  force 
of  demonstration.  Every  body  of  common  ob- 
servation knows,  that  every  shower  of  rain  washes 
something  from  the  hills  and  mountains  ;  there- 
fore, had  the  world  been  eternal  it  must  long  since 
iiave  been  a  plain.  TIiks  we  find  the  world  can- 
not be  eternal  and  justly  reject  the  idea,  and 
return  to  the  good  old  doctrine  of  the  bible,  that 
the  great  God  is  the  creator  of  all  things  whether 
visible  or  invisible,    "  For  of  him  are  all  things." 

II.  God  is  the  upholder  of  all  things  by  the 
word  of  his  almighty  power,  and  his  providence 
extends  to  all,  for  in  the  language  of  my  text, 
^'  Through  him  are  all  things." 

By  God  upholding  all  things  I  mean  that  he  not 
only  created  them  and  brought  them  into  being 
at  first ;  but  that  he  is  immediately  concerned  in 
keeping  them  in  existence  still  ;  and  that  it  is  ne- 
cessary that  the  same  almighty  power  be  exerted 
to  continue  them  in  existence,  which  gave  them 
that  existence  at  first.  And,  sirs,  that  the  great 
God  is  thus  immediately  concerned  in  takmg  care 
of  the  creatures  he  has  made,  is  abundantly 
manifest  from  sacred  record  ;  and  that  not  onlv 
Vol.  II.  X, 


278 

from  my  text,  but   also  from  a  variety   of  otbc 
passages  ;    witness    Job  xxxviii,  41 ;  "  Who  pro 
videth  for  the  raven  his  food  ?     When   his    your 
ones  cry  unto  God,  they  wander  for  lack  of  meat;" 
_  Psalm  clxv,  16;  '^  Thouopenest  thine  hand,  and 
satisfiest  the    desire  of  every  living  thing  ;'^  Col. 
i,  17;  "  And  by  him  all  things  consist ;"  Heb.   i 
3;  ''  Upholding  all  things  by  the  word  of  his  pow- 
er;" Mat.  x,   29,  30;  '^  Are   not  two  sparrows 
sold  for  a  farthing,  and  one  of  them  shall  not  fall 
to  the  gi'ound  without  your  Father.     But  the  very 
hairs  of  your  head  are  all  numbered." 

2.  It  appears  that  God  exercises  a  universal 
and  particular  providence  from  the  necessity  of  the 
case,  and  from  matter  of  fact.  Men  and  beasts 
and  other  things  are  upheld  in  existence,  for  exist 
they  do.  Now,  who  can  uphold  them  except  the 
Lord  ?  They  cannot  uphold  themselves.  Witness 
the  vain  attempts  of  men  to  live  when  God  says 
they  shall  die,  or  to  enjoy  health  when  God  says 
Ihey  shall  be  sick.  All  medical  aid  in  those  cases 
fails.  The  great  masters  of  the  healing  art  them- 
selves must  bow  to  the  stroke  of  death  when  God 
gives  commandment.  Rush,  even  Rush  himself,  is 
dead.  Is  it  asked  then,  what  is  the  use  of  calling 
in  medical  aid  ?  I  answer,  not  to  enable  men  to 
live  when  God  says  they  shall  die.  But  to  enable 
them  to  live  the  time  he  allows  them,  and  the 
means  are  to  be  used  in  this  case  as  well  as  others. 
Even  the  very  laws  of  nature  themselves  are  noth- 
ing else  than  the  ceaseless  operations  of  an  invisi- 
ble agent.  And  the  hand  of  Deity  and  his  C9Un- 
^Is  are  concerned  in  all  the  affairs  of  men. 


279 

"  There's  not  a  sparrow  or  a  worm 

But'9  found  in  his  decrees, 
He  raises  Monarchs  to  the  throne, 

And  sinks  them  as  he  please."... Watts* 

Should  any  think  the  poet  is  burdening  the  Dei- 
ty with  two  much  business,  let  them  please  to  con- 
sult the  following  passages  ;  Mat.  x,  29,  30 ; 
*^  Are  not  two  sparrows  sold  for  a  farthing,  and 
not  one  of  them  shall  fall  to  the  ground  without 
your  father,  and  the  very  hairs  of  your  head  are 
all  numbered  ;"  Acts,  ii,  ^  ;  "  Him  being  deliv- 
ered by  the  determmate  counsel  and  foreknow- 
ledge of  God,  ye  have  taken,  and  by  wicked  hands 
have  crucified  and  slain;"  Ephes.  i,  11;*^ III 
whom  also  we  have  obtained  an  inheritance,  be- 
ing predestinated  according  to  the  purpose  of  him 
who  worketh  all  things  after  the  counsel  of  his 
own  will."  My  infidel  friend,  who  stumbles  or 
sneers  at  the  doctrine  of  the  divitie  purposes,  must 
recollect  that  I  am  a  christian  in  theory  at  least,  if 
no  farther,  and  therefore  profess  to  believe  in 
God's  eternal  purposes  and  determinations  ;  and 
also  profess  to  be  willing  that  the  Lord  should  be 
God  ;  *^  The  Lord  reigneth  ;  let  the  earth  rejoice, 
let  the  multitude  of  isles  be  glad  thereof  j"  Psalm 
xcvii,  1. 

III.  God's  primary  object  in  all  he  has  done 
is  his  own  glory.  And  that  he  has  created  all 
things  and  continually  upholds  them  for  the  ad- 
vancement of  the  same  ;  ''  For  to  him  are  all 
things."  Thiat  God's  ultimate  end  in  all  his  works 
of  creation  and  providence,  is  his  own  glory,  is  a- 
doctrine  quite  obvious  from  his  word,  and  not 
contradicted  by  reason  and  philosophy.     To  show 


280 

that  God's  own  glory  is  his  ultimate  object  I  refer 
you  to  the  following  passages  of  holy  writ ;  Prov. 
xvi,  4 ;  '*  The  Lord  hath  made  all  things  for 
liimself ;  yea,  even  the  wicked  for  the  day  of  evil  ;'^ 
sJohn  xii,  28 ;  "  Father,  glorify  thy  name.  Then 
came  there  a  voice  from  heaven  saying,  I  have 
both  glorified  it  and  will  glory  it  again  ;''  John 
xvii,  1 ;  "  These  words  spake  Jesus,  and  lifted 
up  his  eyes  to  heaven,  and  said  Father  glorify  thy 
son,  that  thy  son  also  may  glorify  thee.^' 

2.  We  conceive  it  to  be  reasonable  for  Gad  to 
seek  his  own  glory  because  it  is  the  greatest  object 
in  the  universe,  and  highly  worthy  of  pursuit. 
And  certainly  it  is  fit  and  proper  that  God  pursue 
the  greatest  and  most  worthy  object.  And  to 
suppose  the  Deity  to  lay  himself  out  in  the  pursuit 
of  an  inferior  object,  to  the  neglect  of  a  superior 
one,  is  to  suppose  him  acting  very  unlike  a  God 
and  very  unworthy  of  himself. 

Objection.  But  for  a  man  to  pursue  his  own. 
praise  and  glory,  argues  a  selfish,  ungenerous  and 
little  mind  ;  and  we  must  not  asci'ibe  such  excep- 
tionable conduct  to  God  ;  and  this  the  scriptures 
seem  manifestly  to  favour  ;  Prov.  xxv,  27 ;  "  It 
is  not  good  to  eat  much  honey ;  so  for  men  to 
search  their  own  glory  is  not  glory. '^  It  is  con- 
ceded that  for  a  man  to  make  his  own  glory  tlie 
prime  object  of  his  pursuit,  is  exceedingly  excep- 
tiona])le,  yea,  it  is  of  the  very  nature  and  essence 
of  sin  ;  and  the  plain  reason  is,  because  his  glory 
is  a  mere  cypher  compared  with  the  glory  of  God, 
or  even  with  the  general  good  of  society.  And 
the  lesser    good    ought  not    to   be   pursued   m 


28  i 

preference  to  the  greater.  But  this  does  not  iiolci 
with  respect  to  God.  For  his  glopy  is  the  greatest 
object,  and  therefore  to  pursue  it  is  right,  and  not 
sinful  selfishness.  But  whenever  any  human 
creature  pursues  his  own  individual  interest  as  the 
great  and  supreme  object,  he  is  entirely  wrong, 
and  acting  with  sinful  selfishness. 

1.  Learn  from  this  subject  the  great  reason 
sinners  have  to  fear,  who  have  this  great  and  ter- 
rible  God  for  their  enemy.  If  they  remain  im- 
penitent,, how  shall  they  escape  ?  *'  He  is  wise  in 
heart  and  nVighty  in  strength,  who  hath  hardened 
himself  against  him  and  prospered  >"  Job  ix,  4. 
No  imposition  can  be  practised  on  this  supreme 
and  almighty  judge  for  want  of  evidence.  He 
is  not  like  the  judges  on  our  earthly  tribunals  ;  he 
will  not  need  to  depend  on  thetestimony  of  others, 
to  come  at  the  knowledge  of  crimes  ;  he  himself 
is  the  immediate  witness  of  all  our  actions.  God's 
holiness  will  induce  him  to  punish  us  for  sin,  and 
we  shall  not  escape  ;  seeing  sin  is  the  great  object 
of  the  divine  detestation.  His  almighty  power 
will,  enable  him  to  execute  all  his  pkasure  on  the 
wicked  and  ungodly,  and  they  shall  not  escape, 
for  "  the  wicked  shall  be .  turned  into  hell,  and  all 
the  nations  that  forget  God  ;"  Psalm,  ix,  17  ;  and 
'^  though  hand  join  in  hand  the  wicked  shall  not 
go  unpunished  ;"  Prov.  xi,  21 ;  "  Tophet  is  or- 
dained of  old  ;  yea,  for  the  king  it  is  prepared  ; 
he  hath  made  it  deep  and  large  ;  the  pile  thereof  is 
fire  and  much  wood,  and  the  breath  of  the  Lord 
iike  a  stream  of  brimstone,  doth  kindle  it ;"  Isa- 
iah 3^xx,  33.  Well,  then,  may  the  poor  sinnor 
X2. 


282 

fear  and  tremble,  who  hath  this  almighty  God  fof 
his  enemy. 

2.  Learn  the  safety,  protection  and  happiness 
of  God's  people,  who  have  this  mighty  God  of 
Jacob  as  their  everlasting  friend,  Infinite  wisdom 
chooses  their  lot,  infinite  power  protects  and  de- 
fends them ;  and  infinite  goodness  and  mercy  wait 
continually  upon  them  ;  their  cup  abounds  with 
blessings  ;  their  safety  is  secure,  for  "  who  shall 
harm  you  if  ye  be  followers  of  that  which  is  good?'^ 
I  Pet.  iii,  13.  Not  one,  "  For  I  am  persuaded 
that  neither  death,  nor  life,  nor  angels,  nor  princi- 
palities, nor  powers,  northings  present  nor  things 
to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the 
law  of  God,  which  is  in  Christ  Jesus  our  Lord  ;'^ 
Hom.  viii,  38,  39.  Let  the  people  of  the  Lord 
be  faithful,  and  assiduous  in  the  cause  of  their  di- 
vine master,  and  '^  forgetting  the  things  that  are 
behind,  and  reacliing  forth  unto  those  things  which 
are  before  ;  let  them  press  toward  the  mark  for 
the  prize  of  the  high  calling  of  God  in  Christ 
Jesus."  The  testimonies  of  a  good  conscience 
belong  to  the  people  of  God  only  and  exclusively ; 
*^  Great  peace  have  they  who  love  thy  law,  and 
nothing  shall  offend  them;'^  Psalm  cxix,  165; 
"  Peace  1  leave  with  you,  my  peace  I  give  unto 
you  ;  not  as  the  world  giveth  give  I  unto  you. 
Let  not  your  heart  be  troubled,  neither  let  it  be 
afraid  ;''  John  xiv,  27. 

3.  Learn  that  whatever  machinations  of  earth 
and  hell,  may  be  formed  against  the  church  of 
God,  they  will  all  prove  abortive,  because  the 


283 

church  is  founded  on  a  rock,  and  the  gates  of  hell 
shall  not  prevail  against  it ;  "  And  upon  this  rock 
will  I  build  my  church,  and  the  gates  of  hell  shall 
not  prevail  against  it  ;'^  Mat.  xvi,  18.  In  vain, 
then,  will  be  all  the  attempts  of  earth  and  hell,  see- 
ing this  glorious  rock  is  no  other  than  Christ  Jesus 
himself,  the  rock  of  eternal  ages  ;  "  He  brought 
me  up  also  out  of  a  horrible  pit,  and  out  of  the 
miry  clay,  and  set  my  feet  on  a  rock,  and  estab- 
lished my  goings ;"  Psalm  xl,  2.  When  the 
church  of  God  at  sundry  times  and  in  different 
ages  has  been  under  the  cloud  of  darkness,  her 
enemies  have  triumphed,  as  though  she  had  fallen 
to  rise  no  more,  but  strong  is  the  Lord  God  who 
supports  her  ;  and  anon,  supported  by  this  God 
of  infinite  power,  she  arose  and  put  on  her  beauti- 
ful garments,  and  triumphed  over  all  het  enemies  ; 
and  so  in  the  name,  and  under  the  banners  of  the 
Lord  of  hosts,  will  she  still  do,  until  all  her  ene- 
mies are  put  under  her  feet.  Poor  Thomas  Paine 
was  but  a  bad  prophet.  About  thirty  years  ago 
that  vain  and  impious  man  uttered  a  prediction  in 
a  dungeon  in  France,  that  in  fifty  years  from  the 
then  present  time,  there  would  be  no  such  thing 
as  the  christian  religion  on  earth  He  predicted 
that,  in  that  short  period  it  would  die  the  death. 
Its  props,  as  he  contemptuously  calls  them  were, 
and  shortly  would  be  taken  away,  and  so  soon  as 
they  were  gone  it  could  stand  no  longer.  These 
props  were  gone  in  the  United  States,  and  in 
France,  and  would  soon  be  gone  every  where 
else  in  the  great  and  swelling  tide  of  political 
revolutions^  and  then  the  sacred  thing  must  fal! 


2Si 

and  languisli,  and  die.  As  a  friend  to  genuine 
Christianity  and  the  holy  cause  of  God,  I  rejoice  in 
these  props  being  taken  away,  by  which  Mr. 
Paine  means  religious  establishments.  We  wish 
no  such  props.  The  genuine  and  evangelical 
christian,  equally  with  Mr.  Paine,  disapproves  of 
these  props.  If  our  divine  religion,  supported  as 
it  is,  by  its  sacred  author,  cannot  stand  on  its 
own  feet  without  such  aids  as  establishments,  let 
it  fall.  The  government  that  undertakes  to  sup- 
port this  sacred  thing  by  the  aid  of  establishments 
shows  itself  to  be  utterly  ignorant  of  the  nature 
and  merits  of  genuine  Christianity  ;  establishments 
have  always  gone,  and  whenever  resorted  to,  al- 
ways VI  ill  go  to  the  great  injury  of  this  holy  thing  ; 
it  solicits  not,  neither  does  it  need,  any  such  offi- 
cious, and  inefficient  aid  ;  the  blessed  redeemer 
has  long  since  informed  us  that  his  "  kingdom  is 
not  of  this  world  ;'*'  Johnxviii,  36.  Any  man  of 
tolerable  information,  can  easily  say  what  the  pro- 
bability is,  of  the  fulfilment  of  this  prophecy  ;  ve- 
ry shortly  after  this  prediction  the  ship  Duff  was 
fitted  out  by  the  pieity  and  benevolence  of  the 
London  Missionary  society  for  the  South  Sea  Is- 
lands, and  sent  there  for  the  sole  and  express  pur. 
pose  of  evangelising  the  pagan  inhabitants.  Man- 
ifestly under  the  auspices  of  heaven's  king,  this 
consecrated  vessel,  in  a  run  of  sixteen  thousand 
miles,  was  blessed  with  such  success  and  pros- 
perity as  nautical  men  never  saw  before.  Were 
Mr,  Paine  here  I  should  take  the  liberty  of  asking 
him  whether  or  not  this  was  done  by  establish 
ments  and  the  strong  hand  of  government,  *^r 


285 

whether  it  was  by  virtue  of  a  civil  prop,  that  this 
heaven  favored  vessel  rode  the  proud  waves  so 
prosperously  to  Otaheite,  the  place  of  her  destina- 
tion that  not  one  of  her  crew  ever  said  "  I  am  sick/^ 
nor  even  was  heard  to  complain  of  the  scurvy,  so 
common  amongst  sea  faring  people.  And  even 
that  sneering  infidel,  who  has  only  grinned  and 
laughed  where  his  more  rational  brethren  Voltaire, 
Hume  and  B  )lingbroke,  have  attempted  to  reason, 
would  be  constrained  to  answer,  no.  No  money 
from  the  coffers  of  government  was  expended  m 
procuring  and  fitting  out  the  ship  Duff.  This  hal- 
lowed floating  tabernacle  was  procured  and  fur- 
nished by  that  consecrried  gold  and  silver  which 
the  hand  of  christian  charity  poured  so  liberally 
into  the  treasury  of  the  Lord.  Since  the  immodest 
infidel  uttered  his  prediction  of  the  death  of  Chris- 
tianity in  fifty  years,  there  has  been  a  spread  of 
that  divine  religion,  over  a  far  greater  extent  of 
the  globe  than  religion  ever  spread  over  before  in 
the  same  short  space  of  time,  even  the  little  space 
of  twenty-five  or  thirty  years.  A  few  days  ago  I 
was  politely  favored  by  a  gentleman  of  my  ac- 
quamtance  with  tl*  Veading  of  a  letter  written 
him  by  his  brother,  from  the  island  of  Ceylon  ; 
which  I  find  on  examining  a  globe,  to  be  just 
half  round  the  world,  from  where  I  write  ;  the 
author,  one  of  those  self  denied  men,  who  have 
gone  half  round  the  world  and  become  our  anti- 
podes, that  they  might  publish  the  gospel  to  those 
who  have  hitherto  sat  in  the  region  of  darkness, 
and  shadow  of  death.  O  my  divine  religion ! 
emanating  from  my  Qod  and  maker,  thou  shalt 


28G 

Jive  and  flourish  and  bless  mankind  by  thy  be- 
nign influence,  when  such  poor,  snarling,  sneering, 
bickering  things  shall  be  dead  and  lost,  and  their 
memories  forgotten  ;  whilst  their  cavils  and  their 
sneers,  and  their  writings,  shall  affect  thee,  and 
thy  great  interests  about  as  much  as  "  Barking- 
animals  affright  the  moon  sublime,  when  riding  on 
her  midnight  way." 

4.  Learn  from  this  subject  God's  absolute  and 
undoubted  right,  to  do  with  all  things  according  to 
his  righteous  pleasure*  He  made  and  upholds  all 
things  that  be,  by  the  word  of  his  almighty  power. 
And  seemg  they  are  his,  he  has  an  undoubted  right 
to  govern  and  dispose  of  them  according  to  his 
righteous  and  sovereign  pleasure.  Nor  is  there 
the  least  ground  for  uneasiness,  on  the  part  of  his 
intelligent  creatures,  seeing  all  his  decisions  will 
be  regulated  by  infallible  rectitude.  The  virtuous 
and  hol}^,  wfll  be  rewarded  with  everlasting  hap- 
piness and  glory;  and  the  wicked  and  ungodly, 
will  be  punished  according  to  the  demerit  of  their 
ungodly  deeds.  The  great  judge  of  all  the  earth 
will  do  infallibly  right. 

5.  Learn  that  to  seek  God^s  glory,  is  the  first  and 
immediate  duty  of  every  moral  agent.  We  learn 
from  this  subject,  that  this  is  the  greatest  object  in 
the  universe,  and  the  primary  object  of  God's  own 
pursuit ;  and  we  ought  to  be  workers  together 
with  him. 

6.  Learn  that  absolute  and  unconditional  sub- 
mission to  the  divine  will,  is  the  indispensible  duty 
of  every  reasonable  creature.  God  has  an  un- 
doubted right  to  dispose  of  events ;   seeing  there  is 


2S7 

none  so  wise,  so  just  and  good  as  he  is,  and  there- 
fore, every  intelligent  creature  ought  to  be  duly 
submissive.  Duty  is  ours,  events  are  God's.  Let 
us  press  forward  with  ifeal  and  diligence,  in  the 
discharge  of  the  duties  he  requires,  and  leave  events 
in  his  hand,  who  will  dispose  of  them  in  the  best 
manner.  Let  the  great  object  of  our  solicitude  be, 
to  do  what  God  requires;  not  to  order  what  be- 
longs to  God  to  order. 

7.  Learn  the  indispensible  necessity,  and  strict 
propriety,  of  sinners  speedily  makmg  their  peace 
with  God.  Here,  there  is  safety  and  protection. 
Whoever  is  in  covenant  with  Gt>d,  shall  escape  the 
wrath  to  come;  while  such  as  are  not  thus  m  co- 
venant with  him,  are  exposed  to  his  vengeance  and 
indignation,  and  must  eventually  drink  the  cup  of 
his  wrath.  Let  as  many  then,  as  are  yet  m  the  gall 
of  bitterness,  and  the  bonds  of  iniquity,  escape  from 
the  wrath  to  come,  and  lay  hold  on  the  hope  set 
before  them  in  the  Gospel,  which,  may  the  Lord 
of  his  infinite  mercy  enable  them  to  do^  for  the  Re 
dfeemer's  sake.    Amex. 


©smii<©ir  ^^^itt^ 


THE   FINAL    PERSEVERANCE    OF    TRUE*  SAINTS 
ATTEMPTED  TO  BE  PROVED. 


^'  When  a  righteous  man  tuvneth  aivay  frmnhh 
righteousness,  and  committeth  iniquity^  atul 
dieth  in  them;  for  his  iniquity  that  he  hath 
done,  shall  he  die.^' 

IT  appears  from  the  preceding  parts  of  this  chap- 
ter,  that  the  Jews  found  very  great  fault  with  the 
dispensations  of  divine  providence,  and  accused  the 
works  of  the  Almighty  as  being  unequal ;  saying, 
^'The  fathers  have  eaten  sour  grapes,  and  the  chil- 
dren's teeth  are  set  on  edge;''  that  their  forefa- 
thers had  sinned,  and  they  were  called  to  suffer  for 
their  transgressions  ;  than  which,  no  charge  ever 
was  more  absolutely  false  and  unfounded.  The 
Lord,  in  the  3d  verse  and  downward,  swears  by 
his  own  existence,  they  should  no  longer  have  oc- 
casion to  use  this  proverb  ;  "  As  I  live,  saith  the 
Lord  God,  ye  shall  no  longer  have  occasion  to  use 
this  proverb  in  Israel.  Behold  all  souls  are  mine; 
as  the  soul  of  the  father,  so  also  the  soul  of  the  son 
is  mine:  The  soul  that  sinneth,  it  shall  die ;"  verses 
3  and  4.      See  the  passage  at  large  to  the  l^h 


verse ;  which^  with  the  following  verses  to  my 
text,  reads  thus;  "  Yet  say  ye,  why?  Doth  not  the 
son  bear  the  iniquity  of  the  father?  When  the  son 
hath  done  that  which  is  lawful  and  right,  and  hath 
kept  all  my  statutes,  and  hath  done  them,  he  shall 
surely  live.  The  soul  that  sinneth,  it  shall  die.  The 
son  shall  not  bear  the  iniquity  of  the  father,  neither 
shall  the  father  bear  the  iniquity  of  the  son :  the 
righteousness  of  the  righteous  shall  be  upon  him, 
and  the  wickedness  of  the  wicked  shall  be  upon 
him.  But  if  the  wicked  will  turn  from  all  his  sins, 
which  he  hath  committed,  and  keep  all  my  statutes, 
and  do  that  which  is  lawful  and  right,  he  shall  sure- 
ly live,  he  shall  not  die.  All  his  transgressions 
which  he  hath  committed,  they  shall  not  be  menti- 
oned unto  him:  in  his  righteousness  that  he  hatli 
done,  he  shall  live.  Have  I  any  pleasure  at  all 
that  the  wicked  should  die?  saith  the  Lord  God, 
and  not  that  he  should  return  from  his  ways  and 
live?  But  when  the  righteous  turneth  away  from 
his  righteousness,  and  committeth  iniquity,  and 
doeth  according  to  all  the  abominations  the  wicked 
-man  doeth,  shall  he  live?  All  his  righteousness, 
which  he  hath  done,  shall  not  be  mentioned;  in 
his  trespass,  that  he  hath  trespassed,  and  in  his  sin 
that  he  hath  sinned,  in  them  shall  he  die.  Yet  ye 
say  the  way  of  the  Lord  is  not  equal.  Hear  now, 
O  house  of  Israel,  is  not  my  way  equal?  Are  not 
your  ways  unequal?  When  a  righteous  man  turn- 
eth away  from  his  righteousness,  and  committeth 
iniquity,  and  dieth  in  them;  for  his  iniquity  that 
he  hath  done,  shall  he  die.'' 
'\0L.   II  Y, 


^90 

I  presume^  sirs,- the  righteous  man  here  menti- 
oned, does  not  mean  the  really  pious  and  godly 
man,  whose  heart  has  been  the  subject  of  a  divine 
change;  nor  does  the  righteousness  here  spoken  of, 
mean  that*  righteousness  which  results  from  a  heart 
changed  by  grace.  But  the  righteousness  here 
spoken  of,  is  no  other  than  that  kind  of  righteous- 
ness wh^ch  may  be  performed  by  a  man  whose 
heart  has  never  been  changed,  and  from  which 
the  man  may  turn  utterly  and  entirely  away;  and 
he  is  called  in  my  text  a  righteous  man,  because 
he  had  conformed  in  his  conduct  to  the  require- 
ments of  the  divine  law.  And  this  is  using  lan- 
guage according  to  common  sense,  and  common 
acceptation.  I  know  at  this  moment,  as  righteous 
and  strictly  just  men  in  all  then-  dealings,  and 
commercial  matters,  as  I  know  in  the  world,  who 
are  not  professors  of  religion  at  all,  and  who  have 
never  experienced  a  -saving  change.  These  peo- 
ple, not  having  the  grace  of  God  in  their  hearts, 
may  turn  away  from  their  just  and  righteous  con- 
duct, and  become  dishonest,  unjust  and  rapacious. 
And  these  men  are  assured,  that  if  they  turn  away 
from  all  their  righteousness,  and  commit  iniquity, 
and  die  under  the  influence  of  unholy  principles, 
they  shall  be  lost.  And  I  humbly  presume  this  is 
all  the  passage  contemplates. 

This  text,  on  which  I  have  been  very  respect- 
fully requested  by  an  anonymous  note,  to  preach, 
will  lead  me  to  investigate  the  doctrine  of  the  saints 
final  perseverance.  And  that  I  should  do  so,  was 
manifestly  the  design  of  the  writer  of  the  note. 


291 

And  as  I  believe  the  application  to  be  made  by  a 
person,  who  wishes  satisfaction  on  the  subject  in 
her  own  mind,  which  has  hitherto  wavered,  I  the 
more  cheerfully  comply  with  the  request.  I  believe 
it  is  well  known  that  I  have  an  aversion  to  theo  - 
logical  controversy,  and  am  not  in  the  habit  of 
leading  my  hearers  into  its  thorny  mazes.  Nor 
shall  I  consider  myself  at  all,  as  acting  in  the  least 
degree  contrary  to  my  general  principles,  on  the 
present  occasion.  I  shall  not  say  one  solitary  word 
for  the  sake  of  controversy,  or  with  a  view  to  tri- 
umphant victory.  I  solemnly  forbid  those  unhal- 
lowed principles  to  obtrude  themselves  on  my 
mind.  I  shall  offer  my  views  to  the  public  with 
candor  and  tenderness  towards  those  who  may 
differ  from  me  in  their  views  of  this  subject,  and 
with  no  design  to  give  them  offence  or  hurt  their 
feelings.  And  all  my  aversion  to  useless  and  ill- 
tempered  controversy,  shall  not  prevent  mc  from 
trying  to  satisfy  a  candid  and  humble  enquirer 
aboutany  of  the  doctrines  of  our  divine  and  holy 
religion,  concerning  which  I  have  any  decided 
opinions.  On  the  doctrine  this  subject  plainly 
brings  into  view,  my  opinion  is  decided,  and  to 
myself,  satisfactory.  This  opinion,  and  the  grounds 
on  which  it  rests,  will  now  be  plainly  and  humbly- 
submitted  to  the  public,  in  the  following  discourse^ 
and  that  without  any  alienation  of  affection  from 
those  who  may  differ.  The  writer  of  the  n^te  mak- 
ing the  request,  observes,  that  in  submitting  my 
views  of  this  subject,  I  would  not  only  gratify  the 
writer,  but  also  a  number  of  others. 
Iti  treating  this  subject,  I  design 


2^ 

I. /ro  prove  as  clearly  as  I  can,  by  direct  and 
positive  texts  of  scripture,  the  final  and  infallible 
perseverance  of  all  true  saints. 

II.  I  will  state  with  clearness  and  precision,  my 
views  of  various  passages  of  sacred  writ,  which  I 
have  always  understood  to  be  the  strong-hold  of 
those,  who  deny  this  doctrine ;  and  endeavor  to 
show  that  they  do  not  teach  a  final  apostacy  from  a 
state  of  grace. 

IJI.  That  the  doctrine  of  the  saint's  final  perse- 
verance, is  favorable  to  holy  practice,  and  promotes 
the  comfort  of  evangelical  christians. 

I.  I  am  to  prove  the  final  perseverance 
and  eternal  salvation,  of  all  real  saints.  This,  to  be 
satisfactory  to  a  candid  enquirer,  must  be  done 
from  scripture  alone.  And  here  I  confess  freely, 
and  with  candor,  that  were  there  no  other  passage 
in  holy  writ  that  touched  this  subject  but  my  text, 
I  should  admit  the  doctrine  of  final  apostacy ;  but 
when  I  compare  this,  w^ith  a  hundred  other  passa- 
ges of  holy  writ,  and  compare  the  general  teaching 
of  the  whole,  I  cannot  admit  this  doctrine;  and  of 
course,  must  assign  to  the  w^ords  of  ray  text  some 
other  meaning.  In  order,  then,  to  show  with  the 
greatest  certainty  possible,  the  final  perseverance 
of  the  saints,  and  that  no  one  soul  ever  once  in  cov- 
enant with  God,  will  finally  be  lost,  we  commence 
with  the  teachings  of  the  Saviour ;  John  vi,  40, 
'^  And  tljis  IS  the  will  of  him  that  sent  me,  that  eve- 
ry one  that  seeth  the  Son,  and  believeth  on  him, 
may  have  everlasting  life;  and  I  will  raise  him  up 
at  the  last  day."  Now,  the  Saviour  here  states 
plainly,  that  it  is  the  will  of  God  that  every  one 


293 

who  seeth  the  Son,  and  believeth  on  hhn,  should 
have  everlasting  life,  and  then  pledges  himself  to 
execute  that  will.  Now,  if  God  does  will  and 
choose  the  eternal  salvation  of  the  believer,  and  if 
the  Saviour  pledges  himself  to  execute  that  v»'il], 
then  your  humble  speaker  cannot  see  how  the  be- 
lieving soul  is  to  be  lost.  Reflect  well  on  this  mat- 
ter, my  friends.  Verse  44,  last  clause,  ^^and  I 
will  raise  him  up  at  the  last  day."  Here  the  Sa- 
viour's solemn  pledge  is  repeated.  Reflect  well  on 
this.  John  X,  ^7—30,  "  My  sheep  hear  my  voice, 
and  I  know  them,  and  they  follow  me,  and  I  give 
unto  them  eternal  life,  and  they  shall  never  perish, 
neither  shall  any  pluck  them  out  of  my  Father's 
hand.  I  and  my  Father  are  one."  I  presume, 
sirs,  this  passage  needs  no  comment ;  nay, it  scarce 
admits  it.  The  express  assertion  is,  that  Christ's 
sheep  know  his  voice  and  follow  him,  and  that 
they  shall  never  perish.  What  more  do  we  w^ant 
to  lay  this  debate  to  rest  ? 

We  next  present  you  with  St.  Paul's  testimony 
on  this  interesting  point.  Rom.  viii,  38,  to  the  end. 
"  For  I  am  persuaded,  that  neither  death,  nor  Itfe^ 
nor  angels,  nor  principalities,  nor  powers,  nor 
things  present^  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  se- 
parate us  from  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord."  No  affected  or  sickly  commen- 
tary is  offered  here ;  the  passage  admits  it  not^  the 
language  is  altogether  as  plain  as  it  can  be.  Heave 
it  as  I  found  it,  in  its  peerless  simplicity. 

Let  us  hear  St.  Peter  next;  1  Peter,  i,  S—B; 
^^  Blessed  be  the  God  and  Father  of  our  liord 
Y2.- 


294  -'^' 

Jesus  Christ,  who  according  to  his  abundant  mercy, 
hath  begotten  us  again,  unto  a  lively  hope,  by  the 
resurrection  of  Jesus  Christ  from  the  dead,  to  an 
inheritance  incorruptible,  undefiled,  and  thatfadeth 
not  away,  reserved  in  heaven  for  you,  who  are 
keptby  the  power  of  God,  through  faith  unto  sal- 
vation,  ready  to  be  revealed  in  the  last  time."  No 
commentary  attempted. 

II.  I  am  to  state  my  views  of  a  few  passages  of 
sacred  writ,  adduced  by  those  who  oppose  this 
doctrine  of  the  saints  final  perseverance,  and  which 
I  have  always  understood  to  be  their  strong-hold. 
Here  I  shall  simply  state  what  satisfies  my  own 
miftd  on  the  subject,  and  pass  on  without  any  far- 
ther observations. 

1.  I  believe  the  words  of  my  text  is  a  subject  on 
which  the  opposers  of  the  saints  final  and  infallible 
perseverance,  found  their  views  as  much  as  any 
other.  On  this  portion  of  scripture  I  have  deliv- 
ered my  sentiments  in  my  introduction,  and  which 
I  presume  are  correct.  The  next  scripture  adduc- 
ed against  this  doctrine  is,  Heb.  vi,  4 — 6,  "For  it 
is  impossible  for  those,  who  were  once  enlightened, 
and  have  tasted  of  the  heavenly  gift,  and  were 
made  partakers  of  the  Holy  Ghost,  and  have  tasted 
the  good  word  of  God, and  the  powers  of  the  world 
to  come,  if  they  shall  fall  away,  to  renew  them 
again  unto  repentance;  seeing  they  crucify  the  Son 
of  God  afresh,  and  put  him  to  an  open  shame." 
For  the  better  understanding  this  long  contested 
passage,  be  it  recollected,  the  apostle  wrote  in  an 
age  of  miracles,  and  to  the  Hebrews  too,  amongst 
whom  the  holy  spirit  was   first  poured  out  in  his 


295 

miraculous  operations ;  that  the  persons  spoken 
of,  had  been  enlightened,  and  had  obtained  that 
measure  of  knowledge  necessary  to  church  mem- 
bership.    They  had  tasted  the  heavenly  gift,  and 
had  been  made  partakers  of  the    Holy   Ghost,  m 
his  miraculous  operations,  such  as  speaking  with 
tongues,  discoursing  on  divine  subjects  with  super- 
natural fluency.    So  that  their  own  experience  was, 
or  should  have  been,  to  them,  a  proof  of  the  truth  of 
the  gospel.      And  thus  it   is,   we  presume,   they 
were  enlightened  and  made  partakers  of  the  Holy 
Ghost.       That    there    existed    such    miraculous 
gifts  in  that  age  is  plain  enough  from  the  writings 
of  the  apostles  ;  1  Cor.  xiv,  1 — 5,  ^'  Follow  after 
charity,  and  desire  spiritual  gifts,  but  rather  that 
ye  may  prophecy.     For  he  that  speaketh  in  an  un- 
known tongue,  speaketh  not  unto  men  but  God : 
for  no  man  understandeth  him  ;    howbeit,  in   the 
spirit  he  speaketh  mysteries.     But  he  that  prophe- 
sieth,  speaketh  unto  men  to  edification,  and  exhor- 
tation, and  comfort.     He  that  speaketh  in  an  un- 
known tongue,   edifieth  himself,  but  he  that  pro - 
phesieth,  edifieth  the  church.     I  would  that  ye  all 
spake  with  tongues,  but  rather  that  ye  prophesied ; 
for   greater,  is  he  that  prophesieth,  than  he  that 
speaketh  with  tongues,  except  he  interpret,  that 
the   church   may   receive  edifying;^'      Verse  22; 
*^  Wherefore  tongues  are  for  a  sign,   not  to  them 
that  believe,  but  to  them  that  believe  not :  but  pro- 
phesying  serveth  not,  for  them  that  believe  not, 
but'for  them  which  believe."    Now  all  this  might 
exist  without   any  sanctifying  mfluence  ;     "They 
Itad  moreover  tasted  of  the  good  word  of  God." 


296 

And  their  convictions,  impressions,  and  transienit 
affections,  convinced  them  that  it  w  as  a  good  word  ? 
And,  sirs,  all  this  is  no  more  than  may  be,  and 
often  is  felt  by  many  people,  not  yet  in  a  state  of 
regeneracy.  Witness  the  stony  ground  hearers; 
Mat.  xiii,  20—22 ;  "  But  he  that  received  the  seed 
into  stony  places,  the  same  is  he  that  heareth  the 
word,  and  anon  with  joy  receiveth  it;  yet  hath 
he  not  root  in  himself,  but  dureth  for  a  while:  for 
when  tribulation  or  persecution  ariseth,  because  of 
tiie  word,  by  and  by  he  is  offended.  He  also  that 
received  seed  among  the  thorns,  is  he  that  heareth 
the  word,  and  the  cares  of  this  world,  and  the  de- 
eeitfulness  of  riches,  choke  the  word,  and  he  be- 
cometh  unfruitful."  They  had  tasted  the  powers 
of  the  world  to  come;  and  so  they  might,  under 
their  temporary  realizing  apprehension  of  a  future 
state  and  of  happiness  or  misery.  All  these  things 
take  place,  except  miraculous  powers,  in  people 
who  still  remain  unregenerate.  They  have  know- 
ledge, fear,  convictions,  joys,  and  seasons  of  appa- 
rent earnestness ;  yet  their  hearts  are  not  really 
changed  and  humbled. 

Another  text  on  which  much  stress  is  laid  is,  that 
which  speaks  of  Judas  Iscariot.  It  •  is  alleged 
this  man  fell  from  grace.  But  permit  me  to  ask, 
sirs,  where  there  is  one  solitary  particle  of  evidence, 
that  Judas  ever  was  a  pious  man?  I  presume  there 
is  none  at  all.  Did  not  the  mild  and  gentle  Savi- 
our  call  him  a  devil  long  before  he  betrayed  him, 
and  while  he  was  a  member  of  his  family?  John, 
%a,  TO;  "Jesus  answered,  have  not  I  chosen  you 
twelve,  and  one  of  you  is  a  devil  r"  Is  not  testimony 


297 

borne  of  him  that  he  was  a  thief,  and  that,  too, 
at  a  time  when  he  had  made  a  display  of  something 
more  like  piety  than  usual ;  John,  xii,  4 — 6,  "Then 
said  one  of  his  disciples,  Simon's  son  who  should 
betray  him,  why  was  not  this  ointment  sold  for 
three  hundred  pence  and  given  to  the  poor?  This 
he  said,  not  that  he  cared  for  the  poor ;  but  because 
he  was  a  thief,  and  had  the  bag,  and  bare  what 
was  put  therein.''  Now,  let  the  candid  judge, 
whether  a  man,  who  was  both  a  thief  and  devil, 
were  likely  to  be  a  good  christian.  It  is  conceded 
that  appearances  exist  in  society  very  much  like 
falling  from  grace.  But  the  apostle  John  accounts 
for  all  these,  without  admitting  the  doctrine  of  final 
apostacy  ;  I  John,  ii,  19 ;  "  They  went  out  from 
us,  but  they  were  not  of  us :  for  if  they  had  been 
of  us,  no  doubt  they  would  have  continued  with  us; 
but  they  went  out,  that  it  might  be  made  manifest, 
that  they  were  not  all  of  us."  These  people  had 
for  a  time  attached  themselves  to  the  christian 
church;  they  professed  religion,  and  for  a  time 
looked  as  christian -like  as  others;  but  presently 
apostatized.  Now,  how  was  it  that  they  fell  away? 
And  did  they  fall  from  grace,  or  for  want  of 
grace?  The  latter,  manifestly.  And  so  with  a 
thousand  others,  they  fall  for  want  of  grace;  not 
from  grace. 

III.  The  doctrine  of  the  saints  final  persever- 
ance is  favorable  to  holy  living,  and  comfortable 
to  the  saints. 

We  teach  perseverance.  What  is  this  persever- 
ance ?  Going  right  on  our  way  I  answer ;  and 
neither  stopping  nor  turning  aside  to  the  right 


298 

^and,  nor  the  left.  Is  this  calculated  to  make  a 
man  sit  down^  or  become  stationary  or  retro- 
grade ? 

Does  not  the  doctrine  we  often  hear  preached 
on  this  subject  go  to  exhibit  the  christian  as  fol- 
lowing  Christ  for  little  else  than  the  loaves  ?  Does 
not  the  real  christian  serve  God  more  from  love 
than  fear  ?  Ought  not  all  to  do  the  same  ?  But  if 
the  true  believer  discovers  such  an  excellence 
in  the  divine  character,  that  he  is  charmed  there- 
with, and  if  he  follows  Christ  from  love,  is  there 
any  danger,  that  assuring  him,  that  whom  the 
saviour  loves  he  loves  unto  the  end  ;  John  xiii,  1 ; 
will  make  him  love  his  saviour  less  or  cause  him 
to  relax  his  endeavors  to  please  God  ?  I  pre- 
sume, sirs,  every  true  believer  discovers  such  a 
divine  charm  in  the  service  of  God,  and  in  true 
religion,  as  is  more  operative  on  his  mind  than 
all  the  fear  in  the  world.  And  is  net  that  a  most 
comfortable  doctrine  to  the  christian,  which  pre- 
sents to  his  mind  future  happiness  as  certain  and 
infallible  ? 

APPLICATION. 

Whatever  difference  of  sentiment  may  exist 
amongst  us,  with  respect  to  the  saints  final 
perseverance,  I  presume  we  are  all  agreed  in  this 
point,  that  they  ought  to  persevere.  Here  we 
have  no  contest ;  Calvinists  and  Arminians  are 
agreed  here.  Let  us  provoke  one  another  to  love 
and  good  works.  Let  us  indulge  no  alienation  of 
affection  on  account  of  some  difference  of  senti- 
ment on  this  subject.  Let  us  encourage  each 
other  to  the  strictest  diligence  in  running  all  the 


lengthof  the  celestial  road.     Let  love  be  without  ] 
dissimulation.     Let  us  abhor   that  which  is  evil, 

and  cleave  to  that  which  is  good ;   Rom.    xii,  9.  * 
Let  us  indulge  in  no  bitterness  of  temper  toward 

each  other;  but  ever  bear  in  mind  that  the  wrath  ^ 

of  man  worketh  not  the  righteousness  of  God.  ' 


smmi^ir  xs^Tas% 


YOUNG  MEN  CAREFULLY  WARNED  AGAINST 
THE  DANGER  OP  BAD  COMPANY,  AND  EAR- 
NESTLY DISSUADED  FROM  SUCH  COMPANY. 


1819,  IN  PRESENCE  OF  ABOUT  FIVE  THOU- 
SAND HEARERS,  WHILE  A  YOUNG  MAN  SAT 
WNDER  THE  GALLOWS,  AWAITING  AN  IGNa* 
MINIOUS  EXECUTION,  ACCORDING  TO  A  SEN- 
TENCE OP  THE  CIRCUIT  COURT,  PRONOUNC- 
ED ON  HIM  BY  THE  HONORABLE  JUDGE 
ISAACS.  THIS  DISCOURSE  WAS  DELIVERED 
ON  THAT  MELANCHOLY  OCCASION,  AT  THE 
PARTICULAR  REaUEST  OF  COL.  M.  MC'CLAN- 
AHAN,  SHERIFF   OF  RUTHERFORD  COUNTY. 

Txoye.Tc'bs,  IV,  14,  15. 

^^  Enter  not  into  the  path  of  the  wicked ,  and  go 
not  in  the  way  of  evil  men,  avoid  it,  pass  not 
by  it,  turn  from  it,  pass  aivay.^' 

IF  there  is  any  regard  to  be  paid  to  the  opinion 
of  king  Solomon,  the  wisest  of  men,  and  guided 
by  the  unerring  spirit  of  God  ;  then  bad  company 
is  a  very  bad  thing,  and  extremely  ensnaring  to 
the  souls  of  men.  And  numerous  are  the  sons  of 
men,  who  have  received  from  this  mischievous 


301 

and  dangerous  thing  their  utter  overthrow,  and 
that,  too,  with  respect  to  both  worlds.  And  as  it 
is  pernicious  to  all  who  expose  themselves  to  it, 
so  it  is  singularly  ensnaring  and  ruinous  to  youth. 
The  author  of  our  text,  that  great  judge  of  men 
and  manners,  when  addressing  his  son  on  the 
benefits  of  wisdom  and  knowledge,  mentions  it 
as  one  of  them,  that  they  would  preserve  the  per- 
son possessed  of  them,  from  evil  company  ;  Prov. 
ii,  10 — 20 ;  "  When  wisdom  entereth  into  thine 
heart,  and  knowledge  is  pleasant  unto  thy  soul ; 
«liscretion  shall  preserve  thee ;  understanding  shall 
keep  thee  ;  to  deliver  thee  from  the  way  of  the  evil 
man,  from  the  man  that  speaketh  froward  things  ; 
who  leave  the  paths  of  uprightness,  to  walk  ia 
the  ways  of  darkness  ;  who  rejoice  to  do  evil,  and 
delight  in  the  frowardness  of  the  wicked  ;  whose 
ways  are  crooked,  and  they  froward  in  their 
paths  ;  to  deliver  thee  from  the  strange  woman^ 
even  from  the  stranger  which  flattereth  with  her 
words  ;  which  forsaketh  the  guide  of  her  youth^ 
and  forgetteth  the  covenant  of  her  God.  For 
!ier  house  inclineth  unto  death,  and  her  paths  un- 
to the  dead.  None  that  go  unto  her  return  again, 
neither  take  they  hold  of  the  paths  of  life.  That 
thou  mayest  walk  in  the  way  of  good  men,  and 
keep  Ihe  paths  of  the  righteous." 

This  same  sacred  writer  gives  us  a  most  dread- 
ful description  of  evil  female  company,  and  the 
destruction  and  ruin  which  attend  it,  and  very  for. 
cibly  exhorts  unwary  youth  to  avoid  them  most 
cautiously  ;  chap,  v,  1—14 ;  "  My  son  attend 
unto    my    wisdom  and   bow    thine  ear    to   mv 

V0L.  IT  Z 


i^oderstanding ;  that  thou  mayest  regard  discre- 
tion, and  that  thy  lips  may  keep  knowledge.  For 
the  lips  of  a  strange  woman  drop  as  an  honey 
comb,  and  her  mouth  is  smoother  than  oil ;  but 
her  end  is  bitter  as  wormwood,  sharp  as  a  two 
edged  sword;  her  feet  go  down  to  death,  her 
steps  take  hold  on  hell ;  lest  thou  shouldest  ponder 
the  path  of  life  ;  her  ways  are  moveable  that  thou 
canst  not  know  them.  Hear  me  now.  therefore^ 
O  ye  children,  and  depart  not  from  the  words  of 
my  mouth ;  remove  thy  way  far  from  her,  and 
come  not  near  the  door  of  her  house  ;  lest  thoii 
give  thine  honor  unto  others,  and  thy  years  unto 
the  cruel ;  lest  strangers  be  filled  with  thy  wealth 
and  thy  labours  be  in  the  house  of  a  stranger  ; 
and  thou  mourn  at  the  last  when  thy  flesh  and  thy 
body  are  consumed ;  and  say  how  have  I  hated 
instruction  and  my  heart  despised  reproof,  and 
have  not  obeyed  the  voice  of  my  teachers,  nor  in- 
clmed  mine  ear  unto  them  that  instructed  me  i  I 
was  almost  in  all  evil  in  the  midst  of  the  congrega- 
tion and  assembly.^' 

Another  representation  nearly  similar  we  have 
in  chap,  vi,  20—29;  "My  son  keep  thy  father's 
commandments,  and  forsake  not  the  law  of  thy 
mother ;  bind  them  contmually  upon  thy  heart, 
and  tie  them  about  thy  neck.  When  thou'goest 
it  shall  lead  thee;  when  thou  sleepest  it  shall 
keep  thee  ;  and  when  thou  awakest  it  shall  talk 
with  thee.  For  the  commandment  is  a  lamp,  and 
the  law  is  light ;  and  reproofs  of  instruction  are  the 
way  of  life  ;  to  keep  thee  from  the  evil  woman, 
from  the   flattery  of  the    tongue    of  a  ,  strange 


303 

woman ;  last  not  after  her  beauty  in  thy  hearty 
neither  let  her  take  thee  with  her  eye  lids  ;  for  by 
means  of  a  whorish  woman  a  man  is  brought  to  a 
piece  of  bread  ;  and  the  adulteress  will  hunt  for 
the  innocent  life.  Can  a  man  take  lire  in  his  bo- 
som, and  his  clothes  not  be  burnt  ?  Can  a  man 
go  upon  hot  coals,  and  his  feet  not  be  burnt  ?  So 
he  that  goeth  in  to  his  neighbour's  wife  ;  whoso- 
ever toucheth  her  shall  noZ  be  innocent."  And  in 
the  words  of  my  text  we  are  dissuade  i^  frtrm  the 
company  of  bad  men  ;  "  Enter  not  into  the  path 
of  the  wicked,  and  go  not  in  the  way  of  evil  men, 
avoid  it,  pass  not  by  it,  turn  from  it,  and  pass 
away. 

In  treating  this  subject  a  little  more  at  large  I 
shall  show; 

i  I.  What  we  are  to  understand  by  the  evil  com- 
pany against  which  we  are  warned  in  my  text, 
and  how  far  we  are  to  avoid  it,  or  in  what  sense. 
II.  I  shall  propose  some  dissuasives  against 
evil  company,  then  conclude  with  some  inferences 
and  application. 

I.  I   am   to  show  you  what   that  evil  compa- 
ny is    against    which    we  are    and  ought   to  be 
Warned  in  my  text,  and  in  what  sense,  and  hov/ 
,|ar  we  are  to  avoid  it. 

,^  By  these  wicked  men  we  may  understand,  in 
"jthe  general,  all  who  have  not  the  fear  of  God  before 
their  eyes,  and  are  not  conscientiously  endeavor- 
ing to  serve  the  most  high.  There  are  certainly 
^various  and  very  great  degrees  of  wickedness, '. 
^some  going  to  much  greater  lengths  of  enormity 
and  profligacy  than  others,  but  none  can  be  called 


^Ji 


304 

good  and  profitable  company  to  a  believer  or  well 
meaning  man,  who  are  not  endeavoring  to  act 
conscientiously  in  the  fear  of  the  Lord  ;  and  as 
there  are  various  degrees  of  wickedness,  our  care 
^0,  shun  the  company  of  ungodly  men  should 
always  be  proportioned  to  the  degree  of  their 
enormity  and  guilt.  And  no  doubt  there  are  some 
wicked  men,  whose  company  is  much  more 
imdesirable  than  others,  and  whose  example  is 
much  woiTjc  than  some  others. 

I  think  we  may  rank  at  the  head  of  those  wicked 
and  evil  men  into  whose  path  we  are  not  to  enter, 
unbelievers  in,  and  scoffers  at,  the  holy  religion  of 
Jesus  Christ.  Many  of  those  men  of  unbelief  and 
opposition  to  the  Saviour,  may  have  certain  quali- 
ties, notwithstanding  their  infidelity,  which 
may  be  pleasing  and  agreeable.  But  how  pleasing 
soever  their  qualities  may  be,  or  however  fine 
their  address,  they  are  certainly  unprofitable  and 
dangerous  companions.  And  by  how  much  the 
more  smooth  and  insinuating  they  are  in  their  man- 
ners, by  so  much  the  more  dangerous  they  are 
likely  to  prove  as  companions,  because  the  young 
and  un\^  ary  are  the  more  likely  to  be  taken  in  with 
them,  and  to  conform  to  their  sentiments  as  well 
as  their  manners.  Beware  cf  this  description  of 
wicked  men,  my  young  and  unsuspecting  friends. 
There  is  certainly  much  truth  and  force  in  the  fol- 
lowing laconic  aphorism  of  doctor  Young;  "A 
foe  to  God  was  ne'er  true  friend  to  man."  And 
whatever  pretences  these  men  may  make  of  regard 
to  Almighty  God,  and  to  the  great  and  valuable 
rules  of  strict  and  pure  morality,  yet  are  they  not  to 


303 

he  trusted,  if  we  may  believe  the  apostle  John.  He 
ha^  spent  his  opinion  with  entire  frankness  ;  1  John 
ii,  23;  Whosoever  denieth  the  Son,  the  same  hath 
not  the  Father/'  Are  men  who  deny  the  Lord 
who  bought  them,  to  be  trusted  safely?  Are  they 
entitled  to  the  confidence  of  society,  equally  with  o- 
ther  men  ?  Suppose  you  elect  a  man  of  such  princi  - 
pies  to  the  first  office  in  your  free  and  happy  go vern-i' 
ment,  and  administer  the  oath  of  office ;  you  swear 
him  on  the  holy  evangelists  of  Almighty  God, 
that  he  will  well  and  truly,  and  with  good  faith, 
administer  the  government.  Is  there  any  sense  in 
what  you  have  done  ?  Will  not  an  enlightened,  well 
informed  boy  of  ten  years  old,  smile  at  it  as  a  per- 
fect farce,  and  that  of  the  most  empty  description? 
He  swears  on  the  holy  evangelists  to  do  his  duty, 
and  then  turns  round  and  tells  you,  that  the  evan- 
gelists are  a  mere  fable  of  the  worst  contrived,  and 
most  bungling  kind.  Now,  in  all  fairness  and  good 
conscience,  might  you  not  just  as  well  have  sworn 
him  on  iEsop's  fables,  or  last  year's  almanac. 
He  will  not  feel  his  conscience  bound  any  more 
by  the  one  than  the  other. 

The  profane  in  their  language,  compose  ano- 
ther  large  and  shameful  class  of  ungodly  men,  who 
ought  to  be  shunned  by  all  who  wish  to  retain  their 
character,  their  conscience,  and  their  peace.  No- 
body in  his  senses  can  presume  to  say,  that  profane 
swearers  are  not  ill  company,  and  that  those  who 
associate  with  such  men,  are  in  no  danger  of  con- 
tracting this  ungodly,  shameful  habit.  Young- 
people  who  associate  with  such  men,  are  in  utmost 
danger  of  contracting  this  useless,  tills  wicked  and 


303 

most  unreasonable  habit.  But  do  you  ask  whate* 
vil  will  ensue  in  consequece  of  swearing?  Nobody  h 
put  in  jail  or  hanged  for  swearing.  If  the  officers 
of  justice  do  their  duty,  swearers  are  fined,  and 
their  money  taken  for  this  wicked  practice.  But. 
sirs,  should  those  whos«  duty  requires  them  to  en. 
force  their  country's  laws, neglect  their  duty  through 
backwardness  to  punish  a  vice,  of  which  them- 
selves are  as  guilty  as  any  body  else  ;  still  infi- 
nitely the  greatest  evil  incurred  by  profanity, 
awaits  them;  and  this  they  certainly  shall  notes- 
cape.  This  evil  is  eternal  punishment  in  a  future 
world  ;  "For  the  Lord  will  not  hold  him  guiltless 
who  taketh  his  name  in  vain;"  Exodus  xx,  7\ 
"Would  any  parent  in  this  assembly  feel  willing 
that  his  son  should  grow  up,  and  come  forward  into 
life,  in  the  habits  of  the  vilest  profanity?  If  not, 
ought  he  to  suffer  him,  with  his  knowledge  and 
consent,  to  associate  free,  and  without  restraint, 
with  the  vilest  men  ?  Or  ought  he  by  his  own  act 
and  deed,  to  place  his  son  in  a  situation,  where  he 
must  know  he  will  necessarily  have  to  associate 
with  the  most  vile  and  wicked  men?  These  questi- 
ons are  designed  for  the  reflection  of  parents  ;  and 
more  especially,  professing  parents.  ; 

The  angry,  the  quarrelsome  and  enraged,  who 
are  always  disturbing  the  peace  of  society,  are  ano- 
ther class  of  wicked  men,  who  ought  to  be  shun- 
ned by  all  who  wish  to  maintain  their  peace  and 
their  purity.  Angry  and  quarrelsome  men  are  bad 
companions  for  any  body  ;  but  more  especially  for 
unwary  youth,  whose  principles  are  not  yet  well 
established.      Seethe  scripture  direction  cm -^b 


subject ;  '^  Make  no  friendship  with  an  angry  ina-n;        ^ 
and  with  a  furious  man  tliou  shalt  not  go:    lest       ,': 
thou  learn  his  ways, and  get  a  snare  to  thy  soul;'' 
Prov.  xxii,  24,  25;  "An   angry  man  stirreth  up 
strife,  and  a  furious  man  aboundeth  in  transgres         -^ 
sion;"  Prov.  xxix,  22.  ^ 

The  drunkards,  the  tiplers,  the  grog  drinkers ,        ; 
compose  another  large  class  against  whom  I  w^ould        \ 
solicitously  warn  all  who  as  yet  retain  their  mno- 
cence  and  virtue.     By  these  men,  I  do  not  mean 
the  greatest  drunkards  only,  such  as  fall  and  wallow        ' 
in  the  mire  of  the  streets ;  but  likewise  all  such  as    Jfe 
are  strong,  and  prone  to  mingle  strong  drink;  all    ^ 
such  as  go  on  drinking  matches,  when  they  haveno       '^. 
other  business.     If  it  be  too  much  to  assert  that  no 
strong  drink  ought  to  be  used,   it  is  certainly  not      | 
gomg  too  far  to  say  that  men  ought  never  to  leave 
then- business  and  go  after  it,  and  spend  a  consi-        ] 
derable  portion  of  their  time  inlying  about  drink-        > 
Hig  houses;  while  their  children  are  crying,  pitc-       '■ 
ously  crying  for  bread,   and  none  to^  give  them; 
and  their  wives'  hearts  almost  broken  by  the  con-       I 
duct  of  husbands  who  fail  any  longer  to  nourish  and 
cherish  them,  as  they  voluntarily  and  deliberately 
promised  to  do  at  the  altar  of  God.     All  company 
of  the  above  description,  then,  is  bad  company,  and        ^ 
ought  to  be  shunned  by  all  who  wish  to  maintain       } 
their  characters  and  good  standing  in  society. 

The  immodest,  the   licentious  and   debauched^        i 
compose  another  large  class  of  wicked  men,  who        ' 
ought  to  be  most  carefully  shunned,  and  especially 
by  all  modest  young  men,  who  wish  to  maintain 
tharfpeace  and  •their  honor     TohearasetofthC^e      ^ 


polluted,  abandoned  debauchees,  vieing  witl^ea6'fi' 
other  m  detailing  the  exploits  of  their  impiety  and 
vilenessjis  almost  enough  to  put  to  the  blush  the 
hardiest  devil  in  tophet.  O  my  dear  youths,  flee 
from  such  company,  if  you  feel  the  least  disposition 
to  keep  your  garments  clean,  and  unspotted  from 
the  flesh  ;  "  Enter  not  into  the  vile  polluted  path 
of  these  wicked  and  ungodly  men;  avoidit,  pass 
not  by  it,  turn  from  it  and  pass  avvay.^' 

Gamblers,  sirs,  your  men  of  play,  compose  ano- 
ther large  class  of  the  wicked,  who  ought  to  be  con- 
scientiously shunned  by  all  who  would  support  any 
well  founded  claims  to  moral  honesty.  What  is 
this  but  a  safer  description  of  stealing  or  robbery? 
The  thief  wishes  his  neighbors  property,  without 
any  value  given  for  it ;  the  gambler  does  the  same. 
The  thief  actually  takes  his  neighbors  property, 
without  rendering  any  value  for  it ;  the  gambler 
does  the  same.  And  the  chief  difference  I  am  able 
to  discover  betwixt  the  actual  thief  and  the  gam- 
bler, consists  chiefly  in  ropes,  stripes,  branding- 
irons,  pillories  and  penitentiaries,  and  not  in  moral 
principle  at  all.  And  I  must  seriously  think  it  is 
a  matter  of  much  regret,  that  the  laws  of  the  state 
do  not  attach  the  same  pains  and  penalties  to  the 
two  crimes,  seeing  they  are  so  easily  shown  to  be 
the  same  in  point  of  principle  ;  "Enter  not  then 
into  the  path  of  the  wicked,"  &c.  Gamblers,  then, 
are  wicked  and  evil  men,  whose  path  ought  to  be 
shunned. 

Dnder  this  head,  we  are  to  show  also,  how  far 
we  are  to  shun  such  company  as  has  been  sug- 
gested,    I  presume  we  are  so  far  to  avoid  it,  as 


309 

never  to  be  in  it  unnecessarily.  Neither  ought  wc 
ever  to  make  it  the  company  of  our  choice.  We 
are  not  required  so  to  avoid  it,  as  never  to  be  in  it 
at  all,  on  any  occasion  whatever  ;  "  For  then  must 
W(^  needs  go  out  of  the  world;"  I  Cor.  v,  10.  Our 
necessary  and  lawful  business  we  may,  and  ought 
to  transact,  with  all  men.  We  are  not  so  to  shun  it, 
as  never  to  be  in  it. for  the  purpose  of  administer- 
ing reproof.  So  did  not  Jesus  Christ  avoid  it. 
We  find  he,  associated  with  publicans  and  sinners. 
But  for  what  purpose  was  the  blessed  Jesus  at  any 
time  in  such  company?  Notindeed  that  he  delight- 
ed in  it ;  not  to  copy  a  bad  example ;  not  to  give 
his  countenance,  and  the  weight  of  his  character  to 
wrong  doing;  but  that  he  might  counsel  and  ad- 
vise those  wicked  men,  and  do  them  good.  We 
may  herein  very  safely,  and  in  perfect  consistency 
with  our  duty,  copy  the  example  of  our  divine  Sa- 
viour. We  may  with  propriety  be  in  their  com- 
pany for  the  same  exalted  purposes.  We  may  copy 
with  entire  safety,  the  bright  example  of  our  bless- 
ed Lord. 

II.  I  am  to  propose  to  your  consideration  some 
dissuasives  against  evil  company.  These  I  think 
may  all  be  comprised  with  great  propriety,  under 
t)ie  two  following  things; 

1.  The  evils  to  which  you  will  thereby  be  expos- 
ed ;  and 

2.  The  rational  enjoyments  and  pleasures  whicji 
you  will  thereby  forego.     The  evils  to  which  you 
svill  thereby  be  exposed,  will  be  such  as  the  fol 
lowing : 

X  Jt  will  haye  a  great  tendency  to  blunt  all  tlic 


310 

serious  fervor  of  your  minds,  if  you  have  ever  been 
the  subject  of  •  any  such  thing.  Is  any  thing 
more  directly  calculated  to  deaden  the  fervors  of 
devotion  than  irreligious  company,  and  this,  when. 
the  pious  man  exposes  himself  much  to  the  compa- 
ny of  those,  who  have  no  taste  for  serious  religion^ 
even  suppose  they  are  not  the  very  worst  of  cha- 
racters? Not  more  certainly  is  a  fire-brand  quench- 
ed by  being  thrown  into  the  snow  or  rain,  than 
the  fervor  of  a  man  of  piety  suffers  by  frequenting 
the  company  of  those,  who  have  no  relish  at  all  for 
serious  godliness.  ^. 

2.  Another  evil  resulting  from  the  company  of 
wicked  men  is,  that  you  will  be  exposed  t\)  a  mul- 
titude of  temptations.  Yea,  you  will  stand  on  the 
very  ground  of  danger.  Mankind  are  extremely 
imitative,  and  very  apt  to  resemble  the  company 
they  frequent ;  and  if  so,  then  how  likely  shall  we 
be,  by  keeping  bad  company,  to  fall  into  bad  prac- 
tices too?  "  Can  a  man  take  fire  in  his  bosom,  and 
not  be  burnt,  can  a  man  go  upon  hot  coals,  and  his 
feet  not  be  burnt  ?"  Prov.  vi,  27, 28.  Oftentimes 
when  young  people  expose  their  virtue  and  their 
principles  in  such  company,  very  little  are  they 
aware  of  the  danger  to  which  they  are  exposing 
themselves,  or  what  the  end  of  these  things  will 
be.  There  are  many  persons  in  the  w^orld,  who 
once  would  have  shuddered  at  the  idea  of  the  guil- 
ty practices  in  which  they  are  now  indulging,  al> 
most  without  remorse.  They  did  not  go  into  these 
base  and  exceptionable  practices,  all  at  one  step. 
No,  sirs,  they  w^ent  into  them  by  grades  almost 
imperceptible  to  themselves.      One  step  in  sii^^ul 


Sll 

indulgence  made  way  for  another,  till  the  consci- 
ence became  seared  and  callous ;  and  the  poor  mi- 
serable backslider  at  length  sinned  without  control. 
I  have  often  thought  that  a  course  of  vice  might  well 
be  compared  to  a  man  running  down  hill.  With 
regard  to  the  man  running  down  hill,  every  step 
increases  the  velocity  of  the  following;  and  thus 
the  man  runs  with  increasing  pace  till  he  arrives  at 
the  bottom.  Just  so  every  step  taken  in  the  way 
of  vice,  increases  the  violence  of  the  succeedmg; 
till  the  heart  becomes  hardened,  and  the  conscience 
seared ;  till  at  length  he  passes  the  Rubicon,  and 
his  eternal  destruction  becomes  sealed.  Sinner, 
beware  how  you  indulge  m  vice ;  christian  profes- 
sor, be  thou  doubly  aware. 

3.  You  will  hereby  be  thrown  very  much  out  of 
the  way  of  repentance  and  reformation.  It  has  a 
tendency  to  harden  your  hearts  in  sin,  to  sear  your 
consciences  as  with  a  hot  iron,  and  of  consequence, 
to  put  you  out  of  the  way  of  repentance  and  refor- 
mation. In  proportion  as  evil  company  is  fre- 
i:][uented,  good  company  must  be  neglected  ;  and 
oftentimes  even  the  stated  hours  of  God's  most  ho- 
ly worship  are  neglected.  Now,  how  much  the 
one  or  the  other  of  these  might  have  been  blessed 
to  the  man's  repentance  and  reformation,  the 
wisest  cannot  tell,  but  it  is  all  lost,  however,  by 
evil  company.  The  good  company  that  the  sin- 
ner has  neglected,  might  have  been  blessed  in 
several  ways  to  his  repentance  and  reformation. 
The  sober,  rational  conversation  of  good  conjpany 
might  have  been  greatly  blessed  to  his  edification, 
and  have  been  the  mean  of  his  conversion.     The 


312 

pious,  guarded  and  edifying  example,  might  have 
been  highly  beneficial. 

4.  Great  temporal  inconvenience  often  results 
from  going  in  the  way  of  evil  men.  This  is  too 
glaring  to  be  denied.  Such  as  the  following  are 
often  attached  to  it.  Great  expenses^  which  are 
often  the  ruin  of  families.  Witness  the  many  fam- 
ilies who  are  reduced  to  a  state  of  starvation,  or 
very  nearly  so,  within  our  own  personal  acquaint- 
ance. Clubs  of  bad  company  are  not  gejierally 
supported  without  great  expence,  besides  the 
consumption  of  time.  The  consequences  are  often 
serious  and  deplorable.  The  debts  contracted^  the 
time  lost  from  business,  must  soon  have  a  lament  ■ 
4ibly  serious  consequence  on  the  concerns  of  a  man 
of  very  moderate  property ;  his  family  must,  and 
in  fact  generally  do^  suffer.  Very  often  the  man  in 
a  mere  mediocrity  of  circumstances,  or  perhaps  far 
below  that ;  even  the  poor  man,  in  these  expensive 
bad  clubs,  must  bear  an  equal  share  of  the  expence 
with  the  rich  man,  which  must  soon  reduce  his  af- 
fairs to  the  most  desperate  condition,  while  the  ridi 
man  may  bear  it.  Besides  all  this,  in  these  clubs? 
of  bad  men,  quarrels  originate,  which  eventually 
lead  to  expensive  law  suits,  which  reduce  many  to 
extreme  indigence.  Permit  me  to  ask  where  most 
of  those  low  and  scandalous  quarrels  which  come 
into  our  courts  of  justice,  originate  ?  Do  they  ori- 
ginate with  the  industrious,  honest  man  in  his  corn 
or  cotton  field  ?  O  no  sir^  the  well  cultivated  farm 
is  not  only  the  source  of  plenty,  and  an  honorable 
independence,  but  it  is  also  the  abode  of  peace  and 
quietness.     These  quarrels  are   generally  among 


313 

your  tavern  haunters,  and  those  clubs  of  bad  men, 
that  are  so  often  hanging  about  drinking  houses. 
The  confidence  of  the  wise,  the  virtuous  and  the 
good,  is  generally  forfeited  by  frequenting  bad 
company,  and  character  is  lost.  Health  is  repeat- 
edly impaired  by  frequenting  bad  company,  and 
very  often  a  premature  death  brought  on. 

5.  Eternal  misery  in  hell,  with  sinful  compani- 
ons, is  often  the  consequence  of  being  led  astray  by 
their  society  here.  Without  repentance,  this  must 
inevitably  be  the  case  ;  "  Though  hand  join  in 
hand,  the  wicked  shall  not  go  unpunished  ;"  Prov. 
xi,  21.  Let  sinners  reflect  seriously  on  this  dread- 
ful subject,  that  as  they  join  in  sinning  here,  so 
they  shall  be  punished  together  hereafter,  and  there 
shall  be  no  relief. 

II.  Take  into  view  the  rational  pleasures  and  en- 
joyments you  will  forego,  by  frequenting  bad  com- 
pany. 

1.  You  will  forego  a  great  deal  of  pleasure  which 
might  be  enjoyed  in  sober  reflection  on  Crod^s  glo- 
ry, nature,  attributes  and  governmep^^-  The  Psal- 
mist says,  "  Great  peace  have  tiiey  that  love  thy 
law,  and  nothing  shall  offend  chem."  This  peace, 
we  presume,  is  not  enjojed  much  by  those  who 
frequent  the  company  ot  the  ungodly.  Thus,  then, 
this  sacred  source  ^f  enjoyment,  this  tranquil  and 
quiet  pleasure;,  is  utterly  and  forever  lost.  Ano- 
ther rationdJ  enjoyment  lost  by  those  who  frequent 
the  company  of  the  wicked,  is  communion  and  spi- 
ritual fellowship  with  the  righteous.  That  there 
does  subsist  a  sweet  communion  and  fellowship 
amongst  the  righteous,  and  with  one  another,  is 

Vol.   II.  Aa. 


3U 

plain  from  scripture  ;  I  John,  i,  3 ;  "  That  which 
we  have  seen  and  heard  declare  we  unto  you,  that 
ye  also  might  have  fellowship  with  us,  and  truly 
our  fellowship  is  with  the  Father,  and  with  his 
Son  Jesus  Christ."  To  this  sacred  fellowship 
they  are  strangers  who  frequent  the  company  of 
the  wicked  and  ungodly.  The  enjoyments  of  the 
wicked  and  irreligious,  are  all  tarnished,  "  and  are 
but  like  the  crackling  of  thorns  under  a  pot;'' 
Eccles.  vii,  6. 

You  will  reap  no  advantages  from  the  company 
of  the  wicked  and  ungodly,  which  will  counter- 
balance the  disadvantages  which  you  sustain  from 
associating  with  them.  The  wicked,  generally 
speaking,  are  people  in  whom  no  confidence  is  to 
be  reposed.  They  cannot  be  depended  on.  They 
are  very  often  found  to  be  unfaithful,  unfeeling, 
hard  hearted ,  cruel  and  unjust.  The  most  they  will 
do  in  general,  is  to  afford  you  a  dinner,  a  drink,  and 
a  noisy  burst  of  laughter.  But  come  into  real  dis- 
tress, and  they  will  seldopi  assist  you  much  to  get 
out ;  they  wiU  very  ofteri  pass  you  by  as  heedless 
as  the  priest  anvl  Levite  did  the  man  who  fell 
amongst  the  thieves.  Though,  perhaps,  they  hug- 
ged you  in  their  drink,  in.  the  day  of  your  prospe- 
rity, and  called  you  brother.     Learn, 

1.  If  so  many  evils  and  dangers  attend  wicked 
company,  then  how  careful  ought  parents,  and 
other  guardians  of  young  people  to  be,  to  keep 
their  children  and  youth  out  of  the  way  of  evil  and 
seducing  men,  and  guard  them  against  the  snares 
and  dangers  that  await  them.  How  criminally 
negligent  are  some  parents  on  this  subject,  who 


315 

are  otherwise  people  of  good  character?  Witness 
the  case  of  Eli  and  his  sons ;  I  Samuel,  iii,  11 — 14; 
"  And  the  Lord  said  to  Samuel,  behold  I  will  do 
a  thing  in  Israel,  at  which  both  the  ears  of  every 
one  that  heareth  it  shall  tingle.  In  that  day  I  will 
perform  against  Eli  all  things  which  I  have  spo- 
ken concerning  his  house ;  When  I  begin,  I  will 
also  make  an  end.  For  I  have  told  him  that  I  will 
judge  his  house  forever,  for  the  miquity  which  he 
knoweth:  Because  his  sons  made  themselves  vile, 
and  he  restrained  them  not.  And  tlierefore,  have 
I  sworn  to  the  hous€  of  Eli,  that  the  iniquity  of 
Eli's  house  shall  not  be  purged  with  sacrifice,  nor 
offering  forever/'  Some  parents  are  so  tender  of 
their  children's  feelings,  that  they  will  suffer  them  to 
go  to  almost  any  lengths  of  wickedness,  rather  than 
check  or  control  them.  This  is  all  false  tender- 
ness,  and  beneath  the  dignity  of  a  parent.  And  so 
long  as  children  remain  in  their  fathers  houses, 
they  ought  to  be  subject  to  their  authority.  And 
that  authority  the  parent  ought  to  exercise. 

2.  How  careful  ought  young  people  to  be  in  the 
'choice  of  a   companion  for  life,   who    have   that 

choice  yet  to  make.  Very  serious  are  the  conse- 
quences to  a  believer,  of  being  connected  for  life  to 
an  unbeliever,  and  so  thousands  have  found  it,  and 
keen  has  been  the  smart  they  have  felt  for  their 
rashness  and  temerity  in  forming  such  a  connection. 

3.  How  much  reason  have  you  to  be  thankful, 
my  friends,  if  God  has  shewn  you  the  snares,  and 
delivered  you  from  the  danger,  of  evil  company? 
Has  he  brought  you  to  prefer  that  which  is  good  ? 


316 

''  See,  then,  that  5'e  walkcircumspcctlyj  not  as  fools. 

but  as  wise;"   Ephcsians,  v,  15. 


^amii^w  s^ss^iii' 


SELF  APPROBATION  THE  GREAT  GROUND  O^ 
RATIONAL  AND  SUBSTANTIAL  ENJOYMENT. 


Galatians,^!,  4?. 

*•  But  let  every  man  prove  his  own  ivork,  and 
then  shall  he  have  rejoicing  in  himself  alone, 
and  not  in  another.'' 

ALL  mankind  are  engaged  in  pursuit  of  hap- 
piness, and  but  a  very  small  proportion  of  them 
find  any  high  degree  of  this  sacred  thing.  Nor  is 
this  much  to  be  wondered  at,  when  wc  consider 
that  they  do  not  seek  it  in  the  right  place,  nor  in 
the  right  way.  The  multitude  are  seeking  this  sa- 
cred thing  in  the  violation  of  God's  command- 
ments, which  is  certainly  not  the  right  way ;  and 
they  are  going  abroad  in  pursuit  of  it ;  which  is  not 
the  right  place;  for  they  ought  to  seek  it  at  home. 
Whenever  our  happiness  depends  on  things  extra- 
neous to  ourselves,  it  is  very  precarious  and  uncer- 
tain. When  its  sources  are  in  ourselves,  then  I 
presume  it  is  more  certain  and  satisfactory;  and 
this  appears  to  have  been  the  opinion  of  the  great 
apostle  of  the  Gentiles  in  the  words  of  my  text; 
•vBut  let  every  man  prove  his  own  work,  and  then 
Aa2. 


SIS 

shall  he  have  rejoicing  in  himself  alone^  and  not  in 
another." 

The  apostle  in  our  preceding  context  exhorts 
those  who  were  spiritual,  to  restore  a  brother  over- 
taken in  a  fault,  in  the  spirit  of  meekness,  and  not 
to  be  too  confident  or  self-sufficient ;  and  also  to 
bear  one  another's  burdens,  and  fulfil  the  law  of 
Christ.  He  sets  before  those  Galatians,  also,  the 
glaring  danger  of  self-conceit  and  vain  glory; 
verse  3;  "For  if  a  man  think  himself  to  be  some- 
thing, when  he  is  nothing,  he  deceiveth  himself.'^ 
In  the  words  of  our  text,  he  directs  them  to  let 
every  man  prove  his  own  work,  and  then  he  shall 
have  rejoicing  in  himself  alone,  and  not  in  another ; 
as  if  he  had  said,  some  men  rejoice  in  their  part}-, 
some  in  the  applauses  and  encomiums  of  their  fel- 
low men ;  but  these  are  not  quite  sufficient  to  satisfy 
a  wise  and  reflecting  man.  The  right  way  is  for 
every  man  to  prove  his  own  work;  to  see 
und  be  happily  assured,  that  he  is  in  the  favor  of 
God,  and  in  the  road  to  happiness  and  heaven,  and 
1  hen  he  shall  have  the  noblest  sources  of  enjoy- 
ment in  himself,  independent  of  public  opinion. 
I  propose  to  show, 

I.  Who  have  a  rigbL  to  rejoicing  in  themselves. 

II.  Point  out  some  of  their  sources  of  joy   who 
fiave  rejoicing  in  themselves. 

III.  Show  why  their  ground  of  rejoicing  is  in- 
finitely  preferable  to  that  of  mere  worldly  men. 

Vnd  then  conclude  \vith  some  inferences  and  ap- 
plication. 

.1  I  am  to  show  who  have  a  right  to  rejoicing 
'11  thcms.elv^'5 


1  presume,  sirs,  none  have  a  right  to  rejoicing  in 
themselves  but  true  and  genuine  christians. 
When  the  apostle  directs  every  man  to  prove  his 
own  vt^ork,  I  would  suppose,  he  means  no  less 
than  to  prove,  and  render  it  entirely  certain  to 
the  satisfaction  of  his  own  mind,  that  his  works 
are  wrought  in  God,  that  he  is  a  true  christian 
My  reason  for  so  thinking  is,  that  the  scriptures 
elsewhere  represent  true  believers  as  the  only  peo- 
ple that  have  a  true  and  substantial  rrght  to  rejoice; 
II  Chron.  vi,  11;  "Let  thy  priests,  O  Lord 
God,  be  clothed  with  salvation^  and  let  thy  saints 
rejoice  in  thee  ;  Psalm  v,  11 ;  "  But  let  all  those 
who  put  their  trust  in  thee  rejoice  ;  let  them  ever 
shout  for  joy,  because  thou  defendest  them ;  let 
them  also  who  love  thy  name  be  joyful  in  thee  ;" 
Psalm  Ixviii,  3;  "  But  let  the  righteous  be  glad; 
let  them  rejoice  before  God  ;  yea,  let  them  exceed- 
ingly rejoice ;"  Psalm  cv,  3  ;  "  Let  the  heart 
of  them  rejoice  tliat  seek  the  Lord  ;"  Isaiah  Ixv, 
13;  "  Therefore  thus  saiththe  Lord  God,  behold 
my  servants  shall  eat,  but  ye  shall  be  hungry  ; 
behold  my  servants  shall  drink  but  ye  shall  be 
thirsty  ;  behold  my  servants  shall  rejoice,  but  ye 
shall  be  ashamed  ;"  Luke  vi,  23 ;  "  Rejoice  ye 
in  that  day  and  leap  for  joy  ;''  John  xiv,  28  ;  "If 
ye  loved  me  ye  would  rejoice  ;"  Phil,  iii,  3 ; 
"  For  we  are  the  circumcision,  which  worship 
God  in  the  spirit  and  rejoice  in  Christ  Jesus,  and 
have  no  confidence  in  the  flesh.^'  Now  let  us 
compare  what  God  says  to  the  wicked  with  re- 
gard to  this  matter  ;  Joel  i,  5  ;  "  Awake  ye  drunk- 
ards, and  weep  and  howl  all  ye  drinkers  of  wine  ;-' 


320 

James  v,  1 — 6 ;  "  Go  to  now,  ye  rich  men,  weep 
and  howl  for  your  miseries  that  shall  come  upon 
you.  Your  riches  are  corrupted,  and  your  gar- 
ments are  moth-eaten;  your  gold  and  silver  is 
cankered;  and  the  rust  of  them  shall  be  a  witness 
against  you,  and  shall  eat  your  flesh  as  it  were  fire. 
Ye  have  heaped  treasure  together  for  the  last  days. 
Behold,  the  hire  of  the  laborers  who  have  reaped 
down  your  fields,  which  is  of  you  kept  back  by 
fraud,  crieth ;  and  the  cries  of  them  which  have 
reaped  are  entered  into  the  ears  of  the  Lord  of 
Sabaoth.  Ye  have  lived  in  pleasure  on  the  earth, 
and  been  wanton  ;  ye  have  nourished  your  hearts  as 
in  a  day  of  slaughter ;  ye  have  condemned  and 
killed  the  just,  and  he  dothnot  resist  you." 

Then,  sirs,  I  presume  only  those,  whose  works 
are  wrought  in  God,  or,  in  other  words,  true 
christians,  have  a  right  to  rejoicing  in  themselvess; 
while  wicked  men  have  cause  of  weeping,  lamen- 
tation and  woe. 

But  a  very  important  question  here  presents 
itself  to  view,  and  demands  an  answer.  Who 
are  these  true  christians,  and  what  is  their  char- 
acter? This  serious  question  I  answer  in  the  lan- 
guage of  God's  word  ;  '^  If  any  man  be  in  Christ 
Jesus  he  is  a  new  creature,  old  things  have  passed 
away,  and  behold  all  things  have  become  new ;" 
II  Cor.  V,  17.  He  is  a  new  creature^  he 
is  born  of  God.  The  new  creation  or  birth  is  a 
moral  change,  or  a  change  from  enmity  to  love. 
The  scriptures  bear  direct  testimony,  that  the  car- 
nal mind  is  in  a  state  of  hatred  and  opposition  to 
God  ;  Rom.  viii,  7 ;  ^^Because  the  carnal  mind  is 


321 

enmity  against  God,  because  it  is  not  subject  to  the 
law  of  God  neither  indeed  can  be  "    Now,  thia 
new  creation  spoken  of,  consists  in   eradicating 
this  dreadful  principle  of  enmity,  and  implantmg 
the  love  of  God  in  that  heart,  where  this  enmity 
formerly  reigned.     So  that  the   same   individual 
who  formerly  hated  God  and  his  government  now 
loves  them.     This  new  created  soul  now  delights 
in  the  law  of  God  after  the  inward  man  ;  and  finds^ 
liis  most  exalted   pleasure  in  the  divine    service. 
This  law  always  produces  frequent  and  affection, 
ate  thoughts  of  the    beloved  object ;  Psalm,  cix^ 
17,18;  "How  precious    also    are   thy   thoughts 
unto  me,  O  God  !     How  great  is  the  sum  of  them ! 
if  I  should  count  them  they  are  more  in  number 
than  the  sand,  when  I  wake  I  am  still  with  thee.*^ 
This,  I  presume,  is  the  nature  of  love  in  all  cases; 
it  leads  the    soul  to   reflect  frequently   and  with 
much  satisfaction  on  the  beloved  object.     Witness 
the  affectionate  wife ,^ when  the  busmess  of  her  hus- 
band calls  him  long  from  home,  how  repeatedly, 
how  J^ectionately,  does  she  think  of  him  ?    How 
often  is  the  image  of  the  man  she  loves,   present 
to  the  view  of  her  mind  during  his  absence.     This 
love  leads  the  soul,  who  in  real>ty  possesses  it,  ta 
delight  in  communion  and  intercourse  with  God ; 
Solomon's  song  viii^  1 — 4 ;  '^  O  that  thou  wert  as 
my   brother,    who  sucked  the  breasts  of  my  mo- 
ther, when  I  would  find   thee   without  I  should 
kiss  thee,  yea,  I  should  not  be  despised  ;  I  would 
lead  thee  and  bring  thee  into  my  mother's  house, 
rWho  would  instruct  me ;  I  would  cau§e  thee  to 


a22 

drink  of  my  spiced  wine,  of  the  juice  of  my  pome- 
granate ;  his  left  hand  should  be  under  my  head 
and  his  right  hand  should  embrace  me.  I  charge 
you,  O  daughters  of  Jerusalem,  that  ye  stir  not 
up,  nor  awake  my  love  till  he  please."  In  order 
to  enjoy  this  precious  communion,  those  who  love 
God  will  be  particular  in  waiting  on  Him  in  the 
sacred  ordinances  which  his  infinite  wisdom  has 
appointed.  The  pious  man  can  make  the  language 
of  the  psalmist  his  own ;  "  For  a  day  in  thy 
courts  is  better  than  a  thousand,  I  had  rather  be  a 
door  keeper  in  the  house  of  my  God  than  dwell 
in  the  tents  of  wickedness;"  Psalm Ixxxiv,  10. 
Tliis  love  renders  the  soul  restless  and  uneasy, 
if  he  is,  at  any  time  denied  that  sweet  access  to 
God  which  he  has  hitherto  enjoyed  ;  Job  xxiii,  3^ 
4;  "  O  that  I  knew  where  I  might  find  himi 
that  I  might  come  even. to  his  seat!  I  would  or- 
der my  cause  before  him,  I  would  fill  my  mouth 
with  arguments  ;"  Job  xxix,  2,  3 ;  "  O  that  I 
were  as  in  months  past,  as  in  the  days  when  God 
preserved  me,  when  his  candle  shined  on  my 
head,  and  when  by  his  light  I  walked  through 
darkness."  With  regard  to  those  who  are  new 
ci-eatures  in  Christ  Jesus,  those  who  are  sincere 
christians,  "  Old  things  are  passed  away,  and  all 
things  are  become  new ;"  old  enmity  has  passed 
away;  old  selfishness;  old  unbelief;  old  impeni- 
tence ;  old  prayerlessness  ;  old  inattention  ;  old 
profanity  ;  old  neglect  of  the  sabbath  ;  old  malevo- 
lence ;  old  impurity;  old  intem)  prance  ;  old  in- 
justice, and  their  contraries,  have  taken  place  and 
are  regent  in  the  heart. 


323 

%  To  the  question  "  Who  are  christians  ?'  I 
answer,  they  who  have  the  spirit  of  Christ,  and 
are  led  thereby ;  Rom.  viii,  14 ;  "  For  as  many 
as  are  led  by  the  spirit  of  God  they  are  the  sons  of 
God  ;"  compare  the  9th  verse  of  the  same  chapter ; 
"  But  ye  are  not  in  the  flesh  but  in  the  spirit,  if  so 
be  that  the  spirit  of  God  dwell  in  you.  Now,  if 
any  man  have  not  the  spirit  of  Christ  he  is  none  of 
his."  Those  who  are  christians  have  the  spirit 
of  Christ  in  another  sense  ;  they  have  his  meek  and 
self-denied  and  lowly  temper  ;  they  are  humbly 
submissive  to  their  heavenly  Father's  will ;  they 
are  forbearing  and  forgiving  to  their  fellow  men . 
they  are  prayerful  and  devout. 

II.  I  am  to  point  out  some  of  their  sources  of 
joy  who  have  ground  of  rejoicing  in  themselves. 
One  source  of  their  joy  it>,  that  they  feel  a  sweet 
sense  of  pardoned  sin.  Certainly  to  feel  that  our 
sins  are  pardoned,  and  that  we  never  shall  come 
into  condemnation,  is  calculated  to  inspire  the 
soul  with  substantial  joy.  '  When  we  realise  that 
we  have  passed  from  death  to  life,  under  the  sa- 
cred influence  of  the  Holy  Ghost,  and  that  we 
shall  never  come  into  condemnation,  how  does 
this  reflection  tranquillise  and  spread  through  the 
soul  a  sacred  joy  and  delight 

2.  Another  very  great  source  of  joy  to  those  who 
know  the  Lord  is,  peace  of  conscience ;  this  is 
the  happy  portion  of  the  saints  ;  Psalm  cxix,  165  ; 
"  Great  peace  have  they  who  love  thy  law,  and 
nothing  shall  offend  them  ;''  John  xiv,  27 ;  "  My 
peace  I  leave  with  you,  my  peace  I  give  unto 
you.''    This  is  certainly  a  rational  source  of  joy 


324 

in  oui'selves  ;  something  for  which  we  are  not  de- 
jpendent  on  the  smiles  and  flatteries  of  the  world  ; 
it  is  something  which  the  world  cannot  bestow^ 
and  it  is  as  certain  it  cannot  take  it  away. 

3.  The  pious  man  is  not  afraid  to  meet  his  own 
heart,  and  converse  with  himself  It  is  certainly 
a  very  great  matter  to  the  christian,  to  be  furnish- 
ed with  delight  and  joy  in  conversing  with  his 
own  soul,  even  at  the  dark  hour  of  midnight,  and 
in  deepest  solitude,  while  the  guilty  and  defiled 
must  seek  refuge  from  themselves,  in  the  noise 
and  bustle  of  the  crowd.  That  man  is  certainly 
an  object  of  compassion,  who  cannot  meet  his  own 
heart  with  ease  and  quiet,  nor  spend  a  night  by 
himself  in  a  dark  room  without  fear  and  alarm. 

4.  Another  source  of  joy  and  delight  to  the  good 
man  is,  that  he  can  face  death  without  dread,  and 
receive  his  pointed  spear;  Psalm  xxiil,  4;  "Yea, 
though  I  walk  through  the  valley  of  the  shadow 
of  death,  yet  will  I  fear  no  evil,  for  thou  art  with 
me,  thy  rod  and  thy  staff,  they  comfort  me.^'  O 
how  divine  a  blessing  to  have  death,  that  last  ene- 
my, unsfung ;  is  he  not  the  king  of  terrors  to  ten 
thousand  times  ten  thousands  of  the  guilty  sons 
of  men  ?     And  is  he  not  the  terror  of  kings  too. 

5.  Another  source  of  the  good  man's  joy  is, 
that  all  things  shall  work  together  for  his  good; 
and  all  the  dispensations  of  the  divine  providence 
being  sanctified  by  grace  to  his  soul,  shall  promote 
his  eternal  salvation  ;  Rom.  viii,  28 ;  "  And  we 
know  that  a:ll  things  work  together  for  good,  to 
them  who  love  God,  to  them  who  are  the  called 
according  to  his  purpose;''  and  that  he  is  advancing 


325 

©carer    to    his    heavenly   mansion    every    hour. 

6.  Another  source  of  his  joy  and  consolation  is, 
that  whatever  troubles  and  dulness  may  betide 
him  now,  in  this  tabernacle  of  clay,  he  knows 
ihey  will  all  soon  beat  an  end,  and  heavenly  and 
eternal  joy  succeed.  This  consoles  him,  yea 
more,  this  rejoices  him^  amidst  all  the  gloomy 
troubles  and  pressures  of  life. 

III.  I  am  to  show  why  the  christian's  ground 
of  rejoicing,  is  infinitely  preferable  to  that  of  the 
worldly  man. 

1.  Because  the  believer's  enjoyments  being  self- 
derived  or  within  himself,  are  much  more  certain , 
And  not  subject  to  so  much  fluctuation  and  caprice, 
as  those  of  the  worldly  man,  whose  enjoyments 
are  all  derived  from  things  without  himself  The 
worldly  man  is,  as  we  may  say,  the  mere  play- 
thing of  fortune,  and  all  his  enjoyments  extreme- 
ly uncertain.  Does  the  worldhng  rejoice  in  his 
wealth  and  riches  ?  How  soon  may  these  make 
themselves  wings  of  either  water  or  flame,  and 
fly  from  his  embrace,  as  in  a  moment  ?  How 
quickly  have  many  been  stripped  of  their  sub- 
stance, then  wretchedness  and  despair,  and  even 
fell  suicide  itself,  has  succeeded.  Not  so  with  the 
humble  christian  ;  is  he  stripped  of  outward  good 
things;  yet,  his  principal  sources  of  enjoyment 
remain  untouched  ;  "  For  he  hath  rejoicing  in  him- 
self alone,  and  not  in  another."  Does  the  worldly 
man  rejoice  in  fame,  in  honor,  and  preferment, 
the  very  voice  of  the  public,  which  cries,  hosannah 
to-day  may  cry,  crucify  to-morrow,  and  then,  hav- 
ing no  source  of  enjoyment  in  himself,  he  sinks 

Vol.  II.  Bb. 


326 

under  chagrin  and  disappointed  ambition ;  and 
where  is  his  happiness  now  ?  Fallen,  gone  ;  but 
might  not  the  public  voice  disappoint  in  like  man- 
ner a  man  of  piety  ?  Certainly.  But  the  great 
difference  lies  here ;  supported  by  conscious  inno- 
cence and  rectitude,  he  enjoys  himself  still,  for 
his  ground  of  rejoicing  is  in  himself  alone,  and 
not  in  another.  Here,  then,  his  ground  of  rejoicing 
is  incalculably  superior.  Suppose  carnal  plea- 
sures and  low  sensual  gratification  is  his  source 
of  enjoyment ;  how  quickly  do  euch  pleasures'pall 
upon  the  sense  ? 

But  suppose  the  best,  that  the  worldling's  rich- 
es, honors,  &c.  last  coeval  with  life,  yet  how 
speedily  are  they  gone  ?  What  can  they  promise 
beyond  the  grave  !  Ah  !  see  the  gloomy  end  of 
the  wicked  and  ungodly;  he  dies  without  God^ 
and  without  hope  ;  he  has  no  consolation  in  the 
article  of  dissolution ;  either  he  dies  under  the 
awful  forebodings  of  eternal  ruin,  or  the  subject 
of  a  false  peace,  which  will  eternally  destroy  his 
soul.  While  the  humble  child  of  grace  leaves  the 
world  with  high  and  well  founded  expectations  of 
eCernal  glory  ;  his  hope,  firm  and  bright,  his  faith 
strong,  his  confidence  humble,  but  fixed  ;  his  soul 
triumphs  in  his  God,  and  he  is  welcomed  by  tri- 
umphant millions  to  the  favored  mansions  ef  eter- 
nal rest,  and  the  uninterrupted  enjoyment  of  his 
God. 

1.  Learn  from  this  subject  how  infinitely  pre- 
ferable a  life  of  virtue  is  to  a  life  of  vice,  and  what 
a  most  extraordinary  and  fatal  mistake  wicked 
and  worldly  men  make,  who,  preferring  the  latter 


327 

to  the  former,  abandon  themselves  to  vicious  pur- 
suits.  O  the  end,  the  dreadful  end,  of  their  un- 
godly courses  ;  they  lead  down  to  the  regions  of 
horror  and  the  doleful  chambers  of  eternal  death ! 
there  the  ghosts  of  darkness  hail  them  ;  and  drag 
them  down  to  a  still  deeper  hell ;  the  vials  of  the 
divine  wrath  are  poured  out  upon  them  without 
mixture,  and  even  God,  the  ever  merciful  God 
himself,  has  forgotten  to  be  gracious  ;  "  They"  in 
this  probationary  state  "set  at  nought  all  the  coun- 
sels of  God,  and  would  none  of  his  reproofs. 
Now  he  will  laugh  at  their  calamity  and  mock 
when  their  fear  cometh  ;  wheri  their  fear  cometh 
as  desolation,  and  their  destruction  as  a  whirlwind; 
when  distress  and  anguish  cometh  upon  them ; 
then  they  shall  call  upon  him,  but  he.  will  not 
answer ;  they  shall  seek  him  early  byt  shall  not 
find  him ;  for  that  they  hated  knowledge  and 
did  not  choose  the  fear  of  the  Lord,  they  would 
none  of  his  counsel,  they  despised  all  his  reproof^ 
therefore  they  shall  eat  of  the  fruit  of  their  own 
way,  and  be  filled  with  their  own  devices."  And 
is  such  the  end  of  the  wicked  and  ungodly  ?  Is 
this  their  portion,  who  affected  to  be  the  men  of 
pleasure  in  this  life  ?  "  My  soul  come  not  thou  in- 
to their  secret,  unto  their  assembly  my  honor  be 
not  thou  united  ;"  Gen.  xHx,  6  ;  but  even  in  the 
present  life,  does  a  course  of  vicious  indulgence 
afford  any  ascendancy  over  a  life  of  virtue,  with 
respect  to  ^happiness  ?  Peradventure,  a  fair  and 
honest  appeal  to  matter  of  stubborn  fact,  will 
better  decide  this  question  to  the  satisfaction  of 
allj  than  any  reasonings  of  which  we  are  capable; 


328 

See  those  two  young  men  of  the  same  time  of 
life,  of  talents  as  nearly  equal  as  are  generally  to 
be  found,  then-  education  about  the  same,  their  pros- 
pects in  every  respect  as  nearly  equal  as  we  can 
suppose  ;  these  two  are  A  and  B;  A  sets  out  to  be 
the  man  of  pleasure  and  consequently  the  man  of 
vice;  he  indulges  in  sensual  gratification  of  every 
kind,  women  and  wine  not  excepted  ;  the  frolic^ 
the  dance,  the  card  table,  the  race,  his  places  of 
usual  resort;  the  company  whi«*h  we  all  know 
frequents  those  places,  his  companions.  Perhaps 
for  a  short  time  he  carries  it  with  a  high  hand, 
while  his  patrimony,  which  at  first  was. worth  no- 
tice, lasts.  But,  in  such  courses  as  these,  this  can- 
not be  supposed  to  be  long ;  in  the  course  of  a 
few  years  his  money  fails,  hrs  credit  sinks,  his 
friends  forsake  him,  and  his  debts  are  heavy  ;  the 
sheriff  arrests  him,  he  has  nothing  to  pay,  he  is  cast 
into  jail,  and  there  he  lies  in  ignominy  and  disgrace, 
till  relieved  from  confinement  by  the  act  of  insol- 
Yenc3^  Now,  we  see  him  left  pennyless,  friend- 
less, and  entirely  without  credit  on  a  world  not 
much  disposed  to  favor  him.  This,  sirs,  is  no 
high  painted,  fanciful,  imaginary  thing,  which  has 
no  existence  in  society.  A  thousand  such  occur 
from  day  to  day.  Nor  is  this  the  worst  that  comes 
of  vice.  Let  us  now  leave  our  friend  A,  to  shift 
as  well  as  he  can,  while  we  take  some  account  of 
B  ;  B,  at  an  early  period  considers  his  latter  end  ; 
he  recollects  that  he  is  born  to  die,  and  that  this 
world  is  not  his  permanent  home,  that  he  is  only 
a  sojourner  here  as  his  fathers  were  ;  he  recollects 
also,  that  he  is  sent  into  tlie  world  for  important 


^9 

pafposes,  that  he  has  a  part  to  act  m  society,  and 
that  no  man  lives  to  himself.  He  sets  out  in  life 
determined  to  discharge  all  its  duties  well ;  he 
marries  a  young  lady  of  good  character  and  good 
family,  whose  condition  and  habits  of  life  are  on 
a  par  with  his  own  ;  he  commences  his  family 
life  in  the  fear  of  the  Lord,  and  humbly  looks 
for  the  divine  blessing  on  all  his  lawful  undertak- 
ings, and  is  carefully  assiduous  to  avoid  every 
other  sort ;  he  applies  steadily  to  his  business,  and 
exercises  strict  industry,  frugality  and  care,  in  his 
occupation,  whether  it  be  husbandry,  merchandise, 
or  mechanism  ;  he  increases  in  property  ;  "  For 
the  hand  of  the  diligent  maketh  rich ;"  Prov.  x,  4  ; 
he  increases  in  respectability  and  high  standing 
with  the  circle  of  his  acquaintance  ;  perhaps  the 
voice  of  his  fellow  citizens  calls  him  to  posts  of 
profit  and  honor ;  he  passes  through  the  world 
with  dignity  and  credit,  and  his  last  end  is  peace. 
Now,  sirs,  of  these  two,  must  not  B  be  incalcula- 
bly the  happiest  man  ?  Do  you  say  my  friends, 
these  pictures  are  drawn  high  and  are  the  extremes 
of  the  two  cases  ?  Not  many  instances,  up  to  these, 
occur  in  society,  on  either  side.  It  is  admitted 
they  are  drawn  moderately  high,  but  not  beyond 
what  occurs  in  real  life  from  day  to  day,  and 
therefore,  not  too  high  ;  they  are  not  drawn  in 
the  extreme  ;  to  have  done  this  would  have  requir- 
ed ropes  and  gibbets,  condemnations  and  execu- 
tions ;  for  it  is  well  known  these  are  the  things  in 
which  the  course  of  vice  has  often  terminated. 
Now,  can  any  man  living,  possessing  the  o]  dma- 
^y  powers  of  the  human  mmd,  be  at  any  loss  to 
Bb2. 


330 

tell  which  of  these  two  must  be  the  happiest  mam 
And  if  every  virtuous  and  good  man  does  not  pos- 
sess so  high  a  degree  of  felicity  as  B  is  represented 
as  possessing,  yet,  does  he  not  possess  a  much 
higher  degree  of  happiness  than  A?  And  if  every 
vicious  man  does  not  reduce  himself  to  so  degrad- 
ed a  condition  as  A,  yet  does  he  not  fall  far  short, 
generally  speaking,  of  the  happiness  of  B. 

2.  Learn  how  readily  all  ought  to  embrace  that 
religion  which  is  so  well  calculated  to  answer  the 
necessity  of  our  nature,  and  to  promote  human 
felicity.  The  christian  religion  is  a  matter  of  the 
utmost  importance  to  mankind,  and  ought  to  be 
embraced  by  all  forthwith,  and  without  delay. 

3.  Let  us  improve  this  subject  by  way  of  self 
examination  without  delay  ;  "Let  every  man  prove 
his  own  work,  and  then  shall  he  have  rejoicing 
in  himself  alone,  and  not  in  another."  May  the 
good  Lord  of  his  infinite  mercy  give  us  all  this  ra  - 
tional  ground  of  joy,  for  the  Redeemer's  sake,- 
Amen. 


.* 


^mmm^ir  x^xi^* 


THB  LAMB  OF  GOD  TAKING  AWAY  THE  SIN  OF 
THE  WORLD. 


3ohn,  1,  29. 

^^Behold  the  Lamb  of  God,  which  taketh  awajf 
the  sin  of  the  world.^' 

IT  is  the  great  design^  both  of  the  Jewish  and 
christian  scriptures,  to  unfold  the  glorious  schema 
of  redeeming  fallen  man,  through  a  divine  Savi- 
our. The  extraordinary  advent  of  this  glorious 
Redeemer,  is  very  clearly  and  circumstantially 
predicted  in  the  old  testament  scriptures,  and 
abundantly  set  forth  in  the  new  testament  writ- 
ings, as  actually  having  taken  place.  The  advent 
of  Jesus  Christ,  to  our  guilty  and  ruined  world, 
his  life,  his  sufferings  and  death;  his  burial,  resur- 
rection and  final  ascent  to  glory,  are  things  clear- 
ly spoken  of  in  the  several  writings  of  the  new 
testament.  These,  sirs,  are  things  not  barely 
touched  upon  cursorily,  by  an  individual  or  two  ; 
but  things  insisted  on  largely  by  every  new  tes- 
tament writer.  In  a  word,  to  detail  these  things 
circumstantially,  and  to  point  out  the  proper  im- 
provementto  be  made  of  them,  the  several  evan- 
gelical writers,  under  the  sacred  afflatus  of  the 


Holy  Ghost,  employed  their  heaven-directed  pens. 
Even  John  the  Baptist,  who  has  not  left  us  any 
thing  immediately  from  his  own  pen,  has  said 
considerable  respecting  Jesus  Christ,  which  is  de- 
tailed to  us  by  others.  He  it  was,  who  spoke  the 
words  of  my  text ;  "  Behold  the  Lamb  of  God 
which  taketh  away  the  sin  of  the  world  ;"  the 
amount  of  which  is  given  us  by  John  the  Evan- 
gelist. 

The  connection  ef  my  text  is  this ;  the  Jews 
sent  priests  and  Levites  from  Jerusalem  to  ask 
John  who  he  was.  John  told  them  plainly  he  was 
not  that  Christ,  but  was  the  voice  of  one  crying  in 
the  wilderness,  prepare  ye  the  way  of  the  Lord, 
make  his  paths  straight.  "  The  next  day  John 
seeth  Jesus  coming  unto  him,  and  saith,  behold 
the  Lamb  of  God  which  taketh  away  the  sin  of  the 
world.''  Here  Jesus  Christ  is  exhibited  to  view 
as  the  Saviour  of  mankind,  as  taking  away 
the  sin  of  the  world. 

In  treating  this  subject  I  shall  give, 

I.  A  brief  view  of  what  we  are  to  behold  in 
Christ  with  regard  to  his  person,  nature  and  offices, 
in  order  to  shew  you  clearly  who  and  what  he  is, 

II.  What  is  the  sin  of  the  world  which  he  taketh 
away. 

III.  In  what  sense  he  takes  away  the  sm  of  ttie 
world,  and  also  how  he  effects  this. 

IV.  What  it  cost  him  to  take  away  the  sin  of  the 
world. 

V.  What  is  necessary  on  our  part,  that  our  sins 
may  be  taken  away  by  this  Lamb  of  God. 

I.  We  are  to  shew  what  we  are  to  behold 


333 

in  this  Lamb  of  God,  with  respect  to  his  person, 
natures,  offices,  &c.  Here  permit  me  to  observe, 
as  we  have  no  medium  of  beholding  this  glorious 
object  but  the  word  of  God,  we  have  to  take  our 
views  of  him  from  what  is  there  delivered. 

1.  We  are  to  behold  in  him  the  divinity 4 
*•  For  in  him  dwells  the  fulness  of  the  God-head 
bodily."  We  are  to  view  him  as  the  Father's 
great  co  equal,  and  very  God ;  as  such  let  us  con- 
template him  till  our  hearts  adore  and  burn.  Let 
us  be  duly  influenced  by  this  great  and  sublime 
mystery  of  our  holy  religion  ;  "  For  without  con- 
troversy, great  is  the  mystery  ef  godliness :  God 
was  manifest  in  the  flesh,  justified  in  the  spirit, 
seen  of  angels,  preached  unto  the  Gentiles,  believ- 
ed on  in  the  world,  received  up  into  glory."  Be- 
hold, then,  this  great  and  marvellous  mystery;  "  God 
manifest  in  the  flesh"  until  your  hearts  are  all  on 
flame  for  such  benevolence!  Whoever  would  judge 
the  world,  it  behoves  to  be  a  God,  that  he  may 
know  the  secrets  of  all  hearts,  and  administer  just 
and  righteous  judgment;  but  Jesus  Christ,  this 
Lamb  of  God,  shall  judge  the  world  ;  therefore, 
this  Jesus  Christ,  or  Lamb  of  God,  is  a  divine 
person,  or  in  other  words,  a  God,  and  possessed  of 
the  divine  nature.  That  Jesus  Christ  is  to  judge 
the  world,  is  the  manifest  doctrine  of  the  Redeem- 
er himself;  John's  Gospel,  v,  22,  23;  "For  the 
Father  judgeth  no  man,  but  hath  committed  all 
judgment  unto  the  Son.  That  all  men  should  honor 
the  Son,  even  as  they  honor  the  Father.  He  that 
honoreth  not  the  Son,  honoreth  not  the  Father  that 
hath  sent  him." 


m4> 

%  In  this  Lamb  of  God  behold  the  essential  and 
constituent  parts  of  a  man,  a  true  body  and  a 
reasonable  soul.  Hence  he  is  called  emphatically 
^Hhe  Son  of  man.  Even  as  the  Son  of  man  came 
not  to  be  ministered  unto,  but  to  minister ;"  Mat 
XX,  28.  The  whole  tragical  scene  of  Mount  Cal- 
vary prove  with  overwhelming  conviction,  that  he 
was  man.  As  God  he  could  not  suffer.  As  man, 
the  blessed  Lamb  of  God  was  perfectly  innocent ; 
"  He  was  holy,  harmless,  and  undefiled,  and  sepa- 
rate from  sinners ;"  Heb.  vii,  26.  On  account  of 
his  innocence,  he  is  called  the  Lamb  of  God  in  my 
text,  and  elsewhere ;  Rev.  v,  12 ;  "  Saying  with  a 
loud  voice,  worthy  is  the  Lamb  that  was  slain," 
&c.      . 

In  order  to  effect  the  salvation  of  men  and  take 
away  the  sin  of  the  world,  this  Lamb  of  God  took 
uponhimself  the  offices  of  prophet,  priest  and  king. 
A  prophet  to  instruct  us  in  the  knowledge  of  God; 
Acts,  iii,  22;  "A  prophet  shall  the  Lord  your 
God  raise  up  to  you,  like  unto  me,  him  shall  ye 
hear  in  all  things,  that  he  shall  say  unto  you."  A 
priest,  to  atone  for  our  guilt ;  Heb.  ii,  17;  Where- 
fore in  all  things  it  behoved  him  to  be  made  like 
unto  his  brethren,  that  he  might  be  a  merciful  and 
faithful  high  priest  in  things  pertaining  to  God,  to 
make  reconciliation  for  the  sins  of  the  people."  A 
king,  to  subdue  our  enemies ;  Mat.  xxv,  34;  "Then 
shall  the  king  say  to  them  on  his  right  hand,  come 
ye  blessed  of  my  Father,"  &c. 

II.  We  are  to  shew  what  the  sm  of  the  world 
is,  which  this  Lamb  of  God  taketh  away.  Now, 
when  we  wish  to  know  what  sin  is,  we   are  to 


SS5 

enquire  at  the  mouth  of  the  sacred  writers,  and 
they  will  inform  us  with  infallible  certainty.  The 
apostle  John  informs  us  that  sin  is  a  transgression 
of  the  divine  law ;  I  John,  iii,  4  ;  "  Whosoever 
committeth  sin^transgresseth  also  the  law,  for  sin 
is  a  transgression  of  the  law."  Now,  according  to 
this  apostolic  and  inspired  definition  of  sin,  any 
thing  which  transgresses,  or  violates  the  law,  is 
sin.  When  the  apostle  says,  sin  is  a  transgression 
of  the  law,  we  presume  he  means  by  the  law,  an/ 
thing,  and  every  thing  which  is  enjoined  upon  us 
by  our  Maker,  to  be  performed  as  a  duty  to  God, 
to  our  neighbor  or  ourselves.  This  is  contained  at 
large  in  the  book  of  God,  and  summed  up  in  the 
ten  commandments  given  by  God  to  the  Israelites 
at  Mount  Sinai.  Now,  the  sum  of  the  divine  law 
as  expounded  by  Jesus  Christ  is,  to  love  the  Lord 
our  God  with  all  the  heart, soul, mind  and  strength, 
and  our  neighbor  as  ourselves. 

Not  to  love  God,  then,  with  all  the  heart  and  soul 
at  every  moment  of  our  existence  is  sin,  and  just 
so  far  as  a  man  fails  of  loving  God  and  his  neigh- 
bor, he  is  a  smner.  But,  sirs,  so  far  are  mankind 
from  loving  God  as  they  ought,  that  while  in  a 
state  of  nature,  they  actually  hate  him,  and  that 
most  cordially  ;  Rom.  viii,  7 ;  "  For  the  carnal 
mind  is  enmity  against  God,  for  it  is  not  subject 
to  his  law,  neither  indeed  can  be."  Now,  sirs, 
here  is  sin,  the  very  perfection  of  sin,  and  that 
very  sin  too,  which  the  lamb  of  God  came  to 
take  away.  That  this  enmity  of  heart  against  God 
opei-ates  in  the  life  and  conduct  of  mankind  in  a 
thousand  different  ways,  is  plain  and  undeniable 


386 

to  every  man  of  observation  and  candor.  Athe- 
ism, which  is  the  denial  of  a  God^  is  enmity. 
When  a  man  denies  the  existence  of  that  august 
arid  almighty  being  who  made  him,  it  is  nd't 
because  he  is  convinced  from  fair  reasoning  and 
rational  evidence,  that  there  is  no  God,  but  because 
his  heart  wishes  it  to  be  so  ;  and  be  the  more  easily 
believes  that  which  he  so  cordially  wishes.  Who, 
sirs,  that  possesses  rationality  and  intelligencCj^ 
must  not  acknowledge  the  existence  of  an  al- 
mighty, wise  and  intelligent  agent  in  the  creation 
of  the  universe  ;  when  he  marks  the  intelligence 
and  design  so  plainly  manifested  throughout  all 
the  works  of  creation  around  him ;  ^'  For  the 
invisible  things  of  him,  from  the  creation  of  the 
world  are  clearly  seen,  being  understood  by  the 
things  that  are  made,  even  his  eternal  power  and 
godhead,  so  that  they  are  without  excuse.''  De- 
ism is  another  exercise  of  this  enmity  of  heart  a- 
gainst  God.  It  is  said  of  the  earl  ot  Rochester, 
that  on  his  death  bed  he  laid  his  hand  on  the 
bible,  and  pronounced  the  following  words, 
^^  Here  is  the  best  book  in  the  world,  and  all  the 
objections  that  lie  against  it,  originate  from  a  bad 
heart."  This  declaration  of  the  earl,  I  think  is, 
generally  speaking,  true.  It  is  not  argument  that 
makes  infidels.  An  alienation  of  heart  from  Gad, 
a  secret  and  strong  dislike  to  the  great  doctnnes 
and  precepts  of  the  bible,  make  a  hundred  deists, 
w^here  fair  reason  and  argument  make  one.  Pro- 
fanity is  no  other  than  an  ebullition  of  the  enmity 
of  heart,  which  the  unregenerate  sinner  feels  against 
Crod.      What  else  could  induce  the  sinner  to 


337 

profanity  ?  No  good  upon  earth  can  proceed  from 
it ;  not  a  solitary  particle.  It  acquires  him  no 
credit;  it  puts  nothing  in  his  pocket;  it  recom- 
mends him  to  no  human  creature.  Nobody  thinks 
the  more  of  a  man  for  his  profanity.  It  is  not  to  be 
accounted  for  on  the  principle  of  habit.  Even  the 
profanest  man,  when  brought  into  a  court  of  jus- 
tice, does  not  swear.  To  plead  that  he  swears  in 
a  passion  only,  is  no  fair  and  reasonable  excuse. 
Use  him  ill  who  may,  his  God  is  not  guilty ;  then, 
can  the  mal -treatment  he  may  possibly  receive 
from  any  other,  ever  be  a  sufficient  reason  why  his 
God  should  be  insulted  ?  Suppose  A  does  really 
grossly  insult  you,  is  that  a  good  reason  why  you 
should  assault  and  beat  B,  who  has  given  you  no 
insult  at  all,  but  has  always  been  your  fast  friend? 
Thus,  sirs,  it  is  plain  there  is  no  way  of  accounting 
for  the  language  of  profanity  but  by  resolving  it 
into  the  native  enmity  of  the  heart  against  God  ; 
of  which  enmity  it  is  certainly  an  ebullition.  Im- 
purity, injustice,  oppression,  cruelty,  defamation, 
are  all  but  so  many  branches  of  this  native  enmity 
of  heart  against  God,  which  is  the  very  essence  of 
moral  evil. 

III.  We  are  to  show  in  what  sense  the  Lamb 
of  God  takes  away  the  sin  of  the  world,  and  how 
he  effects  its  destruction. 

Sin,  we  have  already  observed,  the  apostle  de- 
fines  to  be  a  violation  of  the  law.  Now,  every  law 
consists  of  precept  and  penalty.  The  precept  pre- 
scribes the  duty  of  the  subject ;  the  penalty  is  the 
punishment  he  is  to  suffer  in  case  of  disobedience. 
Now,  sirs,  as  all  mankind  have  sinned,  and  that 

Vol.  II.  Cc,  . 


3SS 

bin  consists  essentially  and  radically  in  enmity  of 
heart  against  God;  and  inasmuch  as  the  penalty 
of  the  law  the  sinner  has  transgressed  is  eternal 
misery,  then  to  take  away  sin  in  the  sense  of  my 
iQxt,  implies  its  destruction  in  the  soul  by  divine 
operation,  or  which  is  the  same  thing,  eradicating 
the  enmity  of  the  heart,  and  delivering  the  soul 
from  that  eternal  condemnation  to  which  he  is  ex- 
posed on  account  of  transgression.  And  in  this 
two-fold  sense,  we  presume  the  Lamb  of  God  takes 
away  the  sin  of  the  world.  And  that  you  may  be 
convinced  that  this  is  agreeable  to  the  general  tenor 
of  holy  writ,  consult  the  following  passages ;  Ps, 
ex,  3;  '^  Thy  people  shall  be  willing  in  the  day 
of  thy  power;  "  Ezekiel,  xi,  19,  20;  "And  I 
will  give  them  one  heart,  and  I  will  put  a  new  spi- 
rit within  you;  and  I  will  take  the  stoney  heart 
out  of  their  flesh,  and  will  give  them  a  heart  of 
flesh :  That  they  may  walk  in  my  statutes,  and 
keep  mine  ordinances,  and  do  them :  and  they  shall 
be  my  people,  and  I  will  be  their  God.''  These 
passages  go  directly  to  show  that  the  enmity  of  the 
heart  is  taken  away ;  to  show  that  God's  people 
are  delivered  from  a  state  of  condemnation  by  the 
Lamb  of  God,  and  that  their  sin,  in  this  sense  also, 
is  taken  away,  see  the  following  passages;  John, 
iii,  1^;  "  He  that  believeth  on  him  is  not  con- 
demned;  Rom.  viii,  1;  "There  is,  therefore, now 
no  condemnation  to  them  that  walk  not  after  the 
flesh,  but  after  the  spirit."  These  passages,  as 
well  as  a  variety  of  others  easily  adduced,  are  full 
to  this  point.  Then  it  is  plain  that  the  Lamb  of 
God  takes  away  the  sin  of  the  world  both  in  its 


339 

reign  and  condemnation.  It  remains  to  show  how 
this  is  done.  This  he  effects  by  his  spirit  and  his 
blood.  By  his  holy  spirit  he  renews  the  heart 
and  takes  away  sin  in  its  reigning  power;  John;* 
iii,  5,  6;  "^  Jesus  answered  and  said,  verily,  ve 
rily,  I  say  unto  you,  except  a  man  be  born  of  wa 
ter  and  the  spirit,  he  cannot  enter  into  the  kingclom 
of  God.  That  which  is  born  of  the  flesh  is  flesh, 
and  that  which  is  born  of  the  spirit  is,^pirit;''  Gal. 
iv,  6;  ^"^  And  because  ye  are  sons,  God  hath  sent 
forth  the  spirit  of  his  Son  into  your  hearts,  crying, 
Abba,  Father;"  Eph.  v,  9;  ^^  For  the  fruit  of  the 
spirit  is  in  all  goodness,  and  righteousness,  and 
truth."  It  is  certainly  by  the  sacred  influence  of 
|he  divine  spirit  that  mankind  are  regenerated ; 
John,  i^  13;  "Who  were  born  not  of  blood,  nor 
of  the  will  of  the  flesh,  but  of  God."  And  the  sa- 
cred scriptures  uniformly,  and  every  where  that 
they  treat  of  the  subject  at  all,  represent  that  change, 
whereby  men  became  christians,  being  effected  on 
the  human  heart  by  the  divine  spirit. 

Jesus  Christ,  by  his  blood  and  death,  delivers 
sinners  from  eternal  condemnation  and  misery; 
JVJat,  xxvi,  2;  "For  this  is  my  blood  of  the  new 
testament,  which  is  shed  for  many  for  the  remis- 
sion of  sins;"  John,  vi,  54;  "Whoso  eateth  my 
flesh,  and  drinketh  my  blood,  hath  eternal  life,  and 
I  will  raise  him  up  at  the  last  day;"  Ephes.  i,  7; 
"  In  whom  we  have  redemption  through  his  blood, 
the  forgiveness  of  sins,  according  to  the  riches  of 
his  grace;"  I  John,  i,  7,  latter  part;  "And  the 
blood  of  Jesus  Christ,  his  Son,  cleanseth  us  from 
all  sin;"  Rev.  i,  5,  latter  part;  "Unto  him  Ihnt; 


340 

loved  as,  and  washed  us  from  our  sins  in  his  6\\n 
blood."  Jesus  Christ,  by  his  precious  blood,  has 
made  ample  atonement  for  transgression;  by  which 
I  mean,  he  has  removed  by  his  sufferings  and 
death,  the  obstacles  which  obstructed  the  sinner's 
acceptance  with  God,  and  opened  the  channels  of 
mercy  to  man ;  so  that  Almighty  God,  for  his 
righteousness  sake,  freely  pardons  and  accepts  the 
humble,  penitent,  and  returning  sinner;  Ephes. 
V,  2;  "  And  walk  in  love,  as  Christ  also  hath  loved 
us,  and  given  himself  for  us,  an  offering  and  a  sa- 
crifice to  God,  for  a  sweet  smelling  savour/*' 

IV.  We  are  to  show  what  it  cost  the  Lamb  of 
God  to  take  away  the  sin  of  the  world. 

It  cost  him  a  painful,  shameful  life,  a,nd  a  cruel. 
Ignominious,  and  shameful  death.  How  was  the 
Redeemer  treated  with  scorn?  His  name  was  cast 
out  as  evil.  How  was  he  reproached  and  vilified, 
as  though  he  had  been  the  vilest  of  human  kind  ? 
When  he  performed  those  extraordmary  opera- 
tions, that  no  being  but  an  Almighty  God  could 
perform,  and  which  clearly  evinced  his  divine  mis- 
sion, his  enemies  malignantly  attributed  his  opera- 
tions to  a  combination  with  the  prince  of  the  devils; 
Mat.  ix,  34;  "But  the  Pharisees  said,  he  casteth 
out  devils  by  the  prince  of  the  devils."  Thus  did 
these  malignant  and  evil  minded  men,  vilify  and 
blaspheme  the  blessed  and  holy  Redeemer;  so 
that  his  life  was  attended  with  ignominy  and 
scorn. 

But,  O  how  torturing,  ho^v  ignominious,  and 
painful  was  his  death!  He  was  numbered  with 
tlie. transgressors ;    he  was  crucified  between  tw<? 


341 

thieves,  as  though  he  had  been  as  vile  and  wicked 
as  they.  Thus  was  the  death  of  this  high  and  lof- 
ty one,  covered  with  infamy  and  disgrace.  The 
death  of  the  cross  was  a  species  of  execution  inflict- 
ed on  the  slaves  and  the  lowest  order  of  malefac- 
tors only,  and  never  on  offenders  of  rank  and  con- 
dition. Consequently,  then,  it  was  very  ignomini- 
ous. His  death  was  extremely  painful.  Nailed 
to  the  cross,  his  feet  to  an  upright  post,  his  hands 
to  a  transverse  beam,  and  left  to  hang  on  these  nails, 
till,  through  the  extremity  of  pain,  and  the  effusion 
of  blood,  he  expired.  And  extreme  as  were  the 
sufferings  of  the  Saviour's  body,  they  w^ere  still 
far  surpassed  by  the  sufferings  of  his  soul.  Then 
it  cost  him  extreme  pain,  as  well  as  shame  and  ig- 
nominy, to  take  away  the  sin  of  the  world.  In 
this  ffreatand  meritorious  transac+vo- ^tj;  endured 
the  contemptuous  insults  of  devils  aj.  Then;  "And 
they  that  passed  by,  railed  on  him,  v<^iigging  their 
heads,  and  saying,  ah!  thou  that  destroyest  the 
temple,  and  buildest  it  in  three  days,  save  thyself 
and  come  down  from  the  cross.  Likewise,  also, 
the  chief  priests  mocking,  said  amongst  themselves 
with  the  scribes,  he  saved  others,  himself  he  can- 
not save.  Let  Christ,  the  king  of  Israel,  descend 
now  from  the  cross,  that  we  may  see  and  believe. 
And  they  that  were  crucified  v^ith  him,  reviled 
him."  He  endured  the  hidings  of  his  Father's  holy 
face,  as  fully  appears  from  his  outcry  on  the  cross; 
^^  My  God,  my  God,  why  hast  thou  forsaken  me." 
V.  We  are  to  show  what  is  necessary  on  our 
part,  in   order  to   our  sin  being  taken  away,  or 

Cc2: 


m 

Jti  other  words,  whose  sins  the  blessed  Jesus  takes 
iiway. 

Faith,  on  oar  part,  is  essentially  necessary  ; 
Mark  xvi,  16  ;  ^'  He  that  believeth,  and  is  bap- 
tised, shall  be  saved  ;  and  he  that  believeth  not 
shall  be  damned.'^  This  faith  consistelh  in  a 
cordial  reception  of  the  blessed  saviour  for  salva- 
tion as  offered  in  the  gospel  ;  '*  But  as  many  as 
received  him  to  them  gave  he  power  to  become 
ihe  sons  of  God,  even  to  them  that  believe  on 
his  name  \^  John's  Gospel  i,  12.  Faith,  true, 
saving  faith  is  an  exercise  of  the  heart  agreeably 
to  Rom.  X,  10 ;  ''  For  with  the  heart  man  be- 
lieveth unto  righteousness,  and  with  the  mouth 
confession  is  made  unto  salvation.'^  Faith  is  an 
exercise  of  a  living  soul,  not  a  dead  one.  The 
soul  that  e^**?  -'•.i«'^5  it  is  regenerated  by  the  sacred 
influence  of  tnl^lioly  Ghost.  Jesus  Christ  once 
called  Lazarus  out  of  his  grave,  when  he  had 
been  dead  four  days.  Now,  when  he  called  La- 
zarus, dtd  the  dead  man  rise  and  come,  or  did  the 
mighty  power  of  the  saviour  vivify  Lazarus,  and 
did  he  come  alive  to  the  saviour,  and  not  dead  ? 
The  latter  unquestionably.  Just  so  the  saviour 
calls  the  sinner.  The  act  of  faith  is  coming  to 
Christ.  But  I  humbly  presume  before  the  soul  Uius 
comes,  it  is  quite  indispensable  that  he  be  made 
alive,  as  dead  men  do  notmove. 

1.  From  this  subject  learn  the  awful  guilt  and 
danger  of  slighting  the  Lord  Jesus  Christ.  Is  he 
a  divine  person  ?  Is  he  •God  equal  with  the 
Father,  then  what  dreadful  guilt  does.the  rejectieii 


3X3 

of  him  involve  ?  and  what  danger  too  ?  We  caii< 
not  reject  him  and  be  safe  ;  we  cannot  do  it  and 
be  innocent. 

2.  Learn  that  much  more  is  necessary  in  regen- 
erating a  soul,  than  addressing  mere  light  and 
motives  to  the  understanding.  Sin  is  enmitv; 
against  God  for  his  holiness,  not  a  mere  mistake 
respecting  his  character.  Were  the  latter  the 
fact,  were  there  no  more  involved  in  the  idea  of 
sin  than  a  few  unfortunate  mistakes  about  the 
character  of  Deity,  then  sensible^  enlightened, 
and  ingenious  men,  strong,  logical  reasoners^, 
might  soon  convert  them  by  hundreds.  But,  sirs, 
if  the  sinners,  moral  ailment  consists,  as  it  cer- 
tainly does,  in  direct  enmity  of  heart  against  God 
for  the  holiness  of  his  nature,  tiien  more  is  requir- 
ed to  regenerate  him,  than  the  strongest  logical 
reason  on  earth,  or  all  the  mere  moral  suasion 
in  the  world  ;  it  requires  the  mighty  power  of  the 
mighty  God,  and  nothing  else  will  do.  And  so 
the  scriptures,  those  true  and  infallible  records, 
represent  the  matter  ;  John  i,  13;  ^^  Who  were 
born  not  of  blood,  nor  of  the  will  of  the  flesh,  nor 
ofthewdll  of  man,  but  of  God;"  John  iii,  5; 
"'  Except  a  man  be  born  of  water  and  the  spirit 
he  cannot  see  the  kingdom  of  God ;"  I  Epistle  of 
John  iv,  7,  latter  clause  ;  "  For  every  one  that 
loveth  is  born  of  God,   and  knoweth  God."  . 

3.  Learn  from  this  subject,  that  none  have  their 
sins  taken  away  in  its  condemning  power  w  ho 
are  not  saved  also  from  its  polluting  power  by 
the  good  spirit  of  our  God.  There  is  no  such 
thing  in  all  the  economy  of  christian  salvation  as 


S44 

ft  sinner  being  saved  from  condemnation  who  is 
not  saved  from  pollution.  Jesus  Christ  never 
came  from  heaven  to  earth  to  be  the  minister  of 
sin. 

4.  Learn  the  infinite  kindness  and  condescension 
of  the  blessed  Jesus.  By  his  atoning  bloody  and 
meritorious  death,  he  delivers  from  that  awful 
condemnation  to  which  all  men  stood  j(?tstly  expos- 
ed. None  other  could  accomplish  this  but  him- 
self;  he  interposed  in  a  desperate  case. 

5.  Learn  the  necessity  of  believing  on  the  Lord 
Jesus  Christ  immediately  and  without  delay. 
Does  he  take  away  the  sin  of  none  but  those  who 
believe  ?  Then  a  moments  delay  may  be  attend- 
ed with  consequences  the  most  fatal  and  destruc- 
tive. From  which  may  the  Lord  preserve  us  all 
most  graciously  for  the  Redeemer's  sake.     Ambts. 


3mmii(ssr  £ik« 


SINNERS    SOLEMNLY  WARNED    NOT  TO  HARDEN 
THEIR  HEARTS  AGAINST  THE  GOSPEL  CALL. 


Kebte^vs,  111,  15. 

'  To  day  if  you  will  hear  his  voice,  harden  rwt 
your  hearts.'^ 

IT  is  evident,  I  presume,  to  every  attentive 
and  intelligent  reader  of  the  sacred  scriptures^ 
that  they  uniformly  insist  on  the  present  as  the 
proper  time  to  attend  to  religion  ;  and  not  even 
one  solitary  instance  can  be  produced,  w^here  God 
authorises  the  sinner  to  neglect  religion  at  present^ 
with  a  view  of  attending  to  it  in  future  ;  and  as 
they  insist  on  the  present  as  the  proper  time  eve- 
ry where  else,  so  also,  in  my  text ;  "  To  day  if 
you  will  hear  his  voice,  harden  not  your  hearts  ;'^ 
as  if  he  had  said,  if  ever  you  design  to  pay  attention 
to  religion  at  all,  now  is  your  time,  and  harden 
Bot  your  hearts  by  procrastinating  a  single  hour. 

The  connection  of  our  text .  is  as  follows.  The 
apostle  in  this  chapter,  as  well  as  in  a  variety  of 
other  passages  of  this  letter,  insists  on  the  supe- 
riority of  Jesus  Christ,  the  great  founder  of  the 
christian  religion,  to  Moses,  the  Jewish  lawgiver. 


•346 

This  he  does  in  order  to  confirm  the  christian 
Hebrews  in  the  faith  of  the  gospel,  and  establish 
them  against  the  attacks  of  the  unconverted  He- 
brews ;  for  the  fact  was  this ;  one  great  reason  wh/ 
the  unconverted  Hebrews  were  prejudiced  against 
the  gospel,  and  Jesus  Christ,  its  holy  author,  was, 
that  they  superseded  the  Jewish  system  and  its 
author,  of  which  those  Jews  thought  so  very 
highly.  The  author  of  this  letter,  that  he  might 
remove  these  scruples,  does  not  deny  that  the 
Jewish  economy  was  superseded,  but  goes  on  to 
show  that  they  would  be  no  losers  by  ,embracing 
the  christian  system,  w^hose  founder  was  so  much 
greater  than  the  Jewish  lawgiver,  to  whom  they 
were  so  immoderately  attached.  The  first  argu- 
ment he  uses  in  this  chapter  to  establish  this  point 
is,  the  consideration  of  Christ  being  the  creator  of 
Moses  ;  3, 4 ;  "  For  this  man  w  as'  counted  wor- 
thy of  more  glory  than  Moses,  inasmuch  as  he 
who  builded  the  house,  hath  more  honor  than  the 
Jiouse ;  for  every  house  h  builded  by  some  man, 
but  he  who  built  all  things  is  God."  The  next 
argument  is  the  sonship  of  Christ;  whereas  Moses 
was  faithful  as  a  servant;  verses  6,  7  ;  "  And 
Moses  verily  was  faithful  in  all  his  house  as  a 
servant,  for  a  testimony  of  those  things,  which 
were  to  be  spoken  after,  but  Christ  as  a  son  over 
his  own  house. '^  The  apostle  then  introduces  a 
quotation  from  the  psalms,  showing  they  were 
not  to  harden  their  hearts  by  turning  a  deaf  ear  to 
the  admonition  of  the  saviour,  as  the  Israelites 
did  in  the  wilderness  with  respect  to  Moses  ; 
verses  7—12 ;   *^  Wherefore  (as  the  Holy  GhQst 


347 

saith,  to-day,  if  ye  will  hear  his  voice,  harden  not 
your  hearts,  as  in  the  provocation,  in  the  day  of 
temptation  in  the  v^^ilderness  ;  when  your  fathers 
tempted  me,  proved  me,  and  saw  my  works  forty 
years.  Wherefore  I  wlis  grieved  with  that  gen- 
eration, and  said,  they  do  always  err  in  their  heart, 
and  they  have  not  known  my  ways.  To  whom  I 
sware  in  my  wrath,  they  shall  not  enter  into  my 
rest.)  Take  heed,  brethren,  lest  there  be  in  any  of 
you  an  evil  heart  of  unbelief,  in  departing  from  the 
living  God.'^  The  apostle  then  directs  them  to 
take  heed  lest  they  should  b&  denied  through  the 
deceitfulness  of  sin  ;"  verse  13  ;  "  To-day  if  ye 
will  hear  his  voice,  harden  not  your  hearts.'' 
Here  the  apostle  plainly  insists,  that  if  we  have 
any  design  of  ever  attending  to  religion,  or  hearing 
the  warning  voice  of  God,  we  ought  to  do  it  now, 
and  no  longer  provoke  him  by  hardening  our 
hearts. 

I.  I  shall  show  what  that  voice  is,  with  which 
God  calls  sinners  to  attend  to  religion. 

II.  What  it  is  to  hear  this  voice, 

III.  How  sinners  are  wont  to  harden  their 
hearts  against  the  calls  of  God. 

IV.  Expose  the  folly  and  danger  of  such  con- 
tluct,  and  then  conclude  with  some  inferences  and 
application. 

I.  I  am  to  show  what  that  voice  is,  with 
which  God  calls  sinners  to  attend  to  religion. 

1.  He  calls  them  in  and  by  his  sacred  word  ; 
Prov.  i,  20—23;  "Wisdom  crieth  without,  she 
uttereth  her  voice  in  the  streets,  she  crieth  in  the 
chief  place  of  concourse,  in   the  openings  of  the 


348 

gates ;  in  the  city  she  uttereth  her  words,  sayingy 
how  long,  how  long,  ye  simple  ones,  will  ye  love 
simplicity,  and  scorners  delight  in  their  scorning, 
and  fools  hate  knowledge?  Turn  you  at  my  re- 
proof, behold  I  will  pour  out  my  spirit  unto  you^  I 
will  make  known  my  words  unto  you;"  Prov. 
^^iii,  1 — 5;  "  Doth  not  wisdom  cry,  and  understand- 
ing put  forth  her  voice.  She  standeth  in  the  top  of 
high  places,  by  the  way  in  the  places  of  the  paths. 
She  crieth  at  the  gates,  at  the  entry  of  the  city,  at 
the  coming  in  at  the  doors.  Unto  you,  O  men,  I 
call,  and  my  voice  is  unto  the  sons  of  men.  O  ye 
simple  understand  wisdom,  and  ye  fools  be  of  an 
understanding  heart. "  This  is  certainly  a  very  so- 
iemncall ;  Isa.  Iv,  i — 7 ;  *iHo,  every  one  that  thirst- 
eth,  come  ye  unto  the  waters,  and  he  that  hath  no 
money;  come  ye,  buy  and  eat,  yea  come,  buy  wine 
and  milk  without  money  and  without  price. 
Wherefore  do  you  spend  money  for  that  which  is 
jiot  bread?  and  your  labor  for  that  which  satisfieth 
not  ?  Hearken  diii gently  unto  me,  and^  eat  ye  that 
which  is  good,  and.let  your  soul  delight  itself  in  fat- 
ness. Incline  your  ear,  and  come  unto  me:  hear, 
and  your  soul  shall  live;  and  I  will  make  with  you  an 
everlasting  covenant,  even  the  sure  mercies  of  Da- 
vid ;"  verse  6;  ^^  Seek  ye  the  Lord  while  he  is  to  be 
found,  call  ye  upon  him  while  he  is  near:  Let  the 
wicked  forsake  his  way,  and  the  unrighteous  man 
his  thoughts;  and  let  him  return  unto  the  Lord,  and 
he  will  have  mercy  upon  him;  and  to  our  God,  for 
he  will  abundantly  pardon;"  Ezekiel,  xxxiii,  11, 
latter  part;  *^ Turn  ye,  turn  ye,  for  why  will  ye  die 
O  house  of  Israel?"  M^.  xi,  28;  "Come  unto  m^ 


349 

all  ye  that  labor  and  are  heavy  laden,  and  I  will 
give  you  rest;"  Luke,  xiii,  3;  "I  tell  you  nay,  but 
except  ye  repent,  ye  shall  all  likewise  perish;"  John 
iii,  3;  "Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God;'"  Rev.  xxii,  17;  "The 
spirit  and  the  bride  say  come,  and  let  him  that 
heareth  say  come,  and  let  him  that  is  athirst  come, 
and  w^hosoever  will,  let  him  take  the  water  of  life 
freely."  Thus  does  the  great  God  plainly,  so 
lemnly,  and  repeatedly  call  sinners  in  his  holy 
word. 

2.  God  often  calls  sinners  by  his  holy  spirit; 
Rev.  xxii,  17;  "The  spirit  and  the  bride  say 
come."  The  spirit  calls  by  his  strivings  on  the 
hearts  of  sinners. 

3.  He  calls  by  conscience;  John,  viii,  9;  "And 
they  that  heard  it  being  convicted  by  their  own 
consciences,  went  out  one  by  one,  beginning  at  the 
eldest,  even  unto  the  least;"  Rom.  ii,  15;  "Which 
show  the  work  of  the  law  written  on  their  hearts; 
their  conscience  also  bearing  witness,  and  their 
thoughts  the  meanwhile  accusing,  or  else  excus- 
ing one  another."  My  friends,  permit  me  to  appeal 
to  your  consciences,  if  you  do  not  often  feel  this 
to  be  the  fact.  Does  not  your  conscience  often 
accuse  you  of  wrong  doing,  of  living  in  the  neg- 
lect of  God  and  his  worship  as  well  as  many 
other  wrongs? 

4.  Sinners  are  often  called  by  the  providential 
dispensations  of  Almighty  God.  Sometimes  they 
are  bereft  of  their  dearest  comforts;  their  husbands, 
wives,  children,  parents.  Is  not  this  a  loud  call  in 
the  providence  of  God,  to  set  their  affections  on  a 
more  durable  portion,  and  one  of  which  even  ih^ 

Vol.41.  Dd. 


S6Q 

relentless  hand  of  death  cannot  despoil  them?  Does- 
it  not  show  them  plainly  the  emptiness  of  all  crea- 
ture enjoyments,  and  the  great  necessity  of  a  bet- 
ter portion?  Sometimes  they  are  called  down  to 
the  very  gates  of  death  in  their  own  persons,  and 
then  raised  again.  This  is  certainly  a  loud  and 
solemn  call  to  prepare  for  death  and  judgment^ 
and  as  such  the  wise  and  attentive  mind  improves 
it.  Sometimes  we  are  called  to  wait  on  the  last 
agonies  of  an  expiring  fellow  mortal,  and  how  so- 
lemnly does  this  remind  us  of  our  own  dissolution? 
Sometimes  we  see  some  of  our  fellow  men  expir- 
ing under  the  most  fearful  apprehensions  of  the  di- 
vine wrath,  and  without  one  single  ray  of  cheerful 
hope  in  the  mercy  of  God,  and  who  would  give 
the  world,  were  it  at  their  disposal,  for  a  few  hours 
longer  respite.  How  solemnly  does  such  a  cir- 
cumstance as  this  admonish  survivors  not  to  put 
off  the  solemn  concerns  of  eternity  till  the  hour  of 
death.  Sometimes  on  the  other  liand,  we  see 
some  of  our  fellow  men,  triumphing  in  the  very 
jaws  of  death,  and  their  souls  filled  with  the  sweet 
prospects  of  eternal  glory.  O  how  desirable  such 
a  death !  and  how  loud  the  call  too  to  surviving 
friends,  to  make  their  peace  with  God,  and  receive 
the  salvation  of  their  immortal  souls !  If  we  possess 
the  smallest  degree  of  observation,  we  surely  see 
the  divine  providence  concerned  in  all  our  ways; 
taking  special  care  of  us  and  ours  in  all  conditions; 
j)roviding  for  the  supply  of  our  returning  wants; 
warding  oft*  a  thousand  dangers,  and  doing  us  a 
thousand  kindnesses.  Do  not  these  things  contain 
aloud  and  intelligible  voice?  And  will  not  the  wise 
and  attentive  mind  give  it 'serious  audience,    f 


361 

5.  He  calls  us  in  the  addresses  we  receive  from 
time  to  time,  through  the  instrumentulity  of  others. 
Through  the  preachers  of  the  gospel;  our  religious 
friends,  perhaps  husbands,  perhaps  wives,  parents, 
children,  friends,  neighbors. 

6.  Sometimes  we  are  called  by  the  movings  of 
the  Holy  Ghost  on  others  when  we  see  them  turn 
ing  to  the  Lord.     Have  these  things  never  brought 
us  to  any  serious  consideration?  What  have  been 
our  exercises  on   these    subjects,  when    we  have 

'seen  some  of  our  quondam  companion  s  goo  v^er  to  the 
side  of  truth  and  religion  ?  He  is  no  longer 
amongst  the  frolicing,  swearing,  thoughtless  club, 
but  associates  now  with  the  pious,  the  prayerful, 
the  devout. 

II.  I  am  to  show  what  it  is  to  hear  the  voice  oT 
Christ. 

This  certainly  implies  more  than  the  hearing  of 
the  ear,  it  involves  the  heart;  it  is  more  than  read- 
ing the  word  of  i&od  which  contains  so  many  calls; 
it  is  more  than  hearing  sermons,  exhortations  and 
,.  advices  with  the  ear;  it  is  more  than  observing 
i  the  providehctrof  God;  it  is  in  one  word,  to  be 
duly  impressed  with  the  calls,  admonitions,  &c.  of 
providence,  and  pf  the  divine  word  addressed  to 
us  ;  it  is  to  open  the  heart  and  affections  to  the  pre- 
cious Saviour,  and  place  them  on  him.  Whenever 
the  soul  loves  the  eternal  God  supremely,  and  cor- 
dially parts  with  sin  at  his  mandate,  he  hears  the 
voice  of  God  speaking  to  him,  and  calling  him 
from  the  evil  ways  of  sin;  whenever  from  a  deep 
felt  sense  of  the  God -dishonoring,  and  base  nature 
of  sin,  he  repents  sincerely  of  if,  and  heartily 
loathes  it,  when  from  a  deep  sense  of  his  helpless, 


352 

lost  and  ruined  condition,  he  receives  and  rests 
upon  Christ  for  salvation ;  when,  in  a  wor^,he  is 
willing  to  forsake  all  for  Christ  and  folio v^  him. 
then  he  hears  his  voice  in  the  true,  proper  and 
saving  sense  of  the  divine  word. 

III.  I  am  to  show  how  sinners  are  wont  to 
harden  their  hearts  against  the  calls  of  Jesus 
Christ. 

Some  are  apt  when  the  divine  word  reaches  their 
hearts  at  divine  service,  to  stay  away  from  the 
house  and  ordinances  of  the  Lord,  till  they  find 
their  uneasiness  abated,  and  their  former  ease  and 
tranquillity  restored ;  and  this  is  apian  that  gene- 
rally succeeds  extremely  well  in  hardening  the 
heart.  Some,  when  they  find  the  divine  word 
rousing  their  consciences,  and  disturbing  their  ease 
and  tranquillity,  leave  the  house,  and  divert  them- 
selves with  something  without,  and  thus  they  vo- 
luntarily and  of  design,  harden  their  hearts ;  some^ 
when  their  consciences  smite  them,  and  render 
them  uneasy,  betake  themselves  to  their  frolics, 
arid  dances,  and  light-hearted  merry  companions^ 
and  thus  pretty  easily  pass  off  their  ^alms  of  unea- 
siness, and  become  possessed  of  their  former  ease 
and  tranquillity  again.  And  how  artful,  or  how 
jnany  soever  the  devices  of  satan  may  be,  there  is 
not  one  of  them  better  calculated  to  answer  the 
end  of  restoring  the  careless,  sinful  peace  and 
quiet  of  the  human  mind,  than  these  dancing  frolics, 
balls,  assemblies,  &c.  By  these  means,  however 
harmless  and  decent  they  may  appear,  the  heart  be- 
comes callous  and  hardened  against  the  word  of 
God,and  the  conscience  seared  as  with  ahotiron^ 
and  the  precious  soul  eventually  lost ;  some  betak0 


353 

themselves  to  their  boon  companions  and  How -^ 
ing  bowls,  and  drown  their  serious  impressions, 
and  harden  their  hearts;  some  even  labor  away 
their  serious  impressions  and  harden  their  hearts, 
by  the  hand  of  industry,  and  engaging  so  ardently 
in  their  common  occupations,  as  to  leave  no  time 
for  adjusting  the  things  which  belongto  their  peace; 
some  harden  their  hearts  by  admitting  prejudices 
and  objections  against  the  minister  who  may  have 
been  the  means  of  awakening  their  minds  to  some 
sense  of  sin  and  danger;  they  think  he  is  too  pointed 
or  ill  naturedjOr  has  bad  designs  against  them;  or  he 
is  selfish  and  avaricious,  and  therefore  they  endea- 
vor to  wipe  off  any  impression  made  by  his  instru- 
mentality.. Thus,  in  this  trifling,  and  very  often 
ungrounded  manner,  they  harden  their  hearts,  and 
sear  their  consciences.  Many  harden  their  hearts 
by  procrastination;  they  acquire  a  false  peace  at 
the  present, by  making  a  kind  of  engagement  with 
themselves  to  attend  to  religion  at  some  future  pe- 
riod; thus  they  deceive  their  souls,  harden  their 
hearts,  and  draw  down  the  vengeance  of  God  on 
themselves. 

IV.  I  am  to  expose  the  folly  and  danger  of  such 
conduct. 

It  is  most  foolish  for  this  reason;  if  ever  the  work 
of  repentance  and  reformation  are  to  be  done  at  all, 
the  present  is  the  best  time,  and  procrastination 
only  makes  it  so  much  the  more  difficult.  By  how 
much  the  longer  the  great  work  of  religion  is  put 
off,  by  so  much  the  harder  the  work  of  reforma- 
tion becomes  ;  and  certainly,  if  we  calculate  on 
the  work  of  repentance  and  reformation  at  all,  it 
must  be  a  matter  of  extreme  folly  to  render  them 
BdZ 


oo4> 

more  difficult  by  our  own  act  and  deed.  But  this 
conduct  is  most  dangerous,  lest,  if  we  harden  our 
hearts  now,  they  never  should  become  soft  and 
impressible  again  ;  "The  Lord^s  spirit  shall  not 
always  strive  with  man  ;"  Gen.  vi,  3.  Do  we 
harden  our  hearts  at  present,  and  put  off  religion 
until  some  future  period?  Let  us  recollect,  that  be- 
fore that  period  arrives,  we  may  be  dead  and  fore- 
ver lost;  so  dangerous  a  matter  is  it  to  procrasti- 
aate  in  matters  of  religion;  "To-day,  if  ye  will  hear 
bis  voice, harden  not  your  hearts." 

1.  Learn  from  this  subject  the  infinite  kindness 
and  condescension  of  Almighty  God  to  poor  din- 
ners; does  he  call  them  by  his  word,  by  his  pro- 
vidence, by  his  mmisters?  Does  he  give  them  line 
upon  line,  and  precept  upon  precept?  O  what  kind- 
nessj  what  condescension  is  here  on  the  part  of  the 
adorable  Jehovah  !  Let  us  record  it  on  the  tablet 
of  grateful  hearts,  and  devote  ourselves  without 

reserve,  to  the  service  of  him  who  has  made  our 
welfare  and  best  interests  his  tender  care. 

2.  Learn  that  to  hear  the  voice  of  God  calling 
us  in  his  word  and  providences,  is  a  most  holy 
and  excellent  exercise,  and  one  well  pleasing  to  the 
most  high  and  holy  God ;  being  no  less  thaiT 
opening  the  heart  and  affections  to  Jesus  Christ. 
Have  we  ever  heard  his  voice  thus?  Do  our  hearts 
cleave  to  God?  Do  we  delight  in  his  holy  law?  Do 
We  humbly  confide  in  the  merjts  of  the  blessed  Re- 
deemer for  salvation  as  offered  in  the  gospel?  Let 
us  see  to  it  then,  that  we  walk  circumspectly,  not 
as  fools,  but  as  wise,  redeeming  the  time,  since  the 
days  are  evil. 

S  Learn  the  dreadful  and  unfathomable  depths 


366 

of  human  depravity.  Do  sinners  harden  iheif 
hearts,  and  that  voluntarily^  against  the  calls  of  di- 
vine mercy?  O  what  depravity  does  this  argue ; 
how  opposed  to  God  must  that  heart  be,  that  is 
capable  of  acting  thus?  What  pointed  and  aston- 
ishing opposition  to  God  does  this  argue?  How  de^ 
plorable  must  be  the  condition  of  sinners  in  this  un- 
happy situation?  Ah!  poor  sinners  you  are  lost, 
ruined  and  undone,  without  a  change  ;  objects  of 
divine  compassion !  subjects  of  the  most  corroding 
and  insatiable  passions;  happiness  can  never  be 
yours  without  a  change ;  pray  God  with  every 
breath  to  have  mercy  on  your  souls,  or  you  are  un- 
done forever ! 

4  Learn  that  whenever  the  soul  hears  Christ's 
voice,  the  great  God  has  been  at  work;  no  soul 
ever  hears  in  a  truly  saving  manner,  only  where 
the  Almighty  God,  by  his  mighty  power  has  open- 
ed the  ear  and  inclmed  the  heart ;  John  vi,  M ; 
^'  No  man  can  come  to  me,  except  the  Father  who 
hath  sent  me  draw  him." 

O  my  dear  friends,  ground  the  arms  of  your  re- 
bellion against  your  God ;  give  up  your  false  pleas, 
and  devote  yourselves  to  the  service  of  God  w  ithout 
reserve.  Do  any  of  my  hearers  answer,  when  I 
urge  them  a  little  on  this  subject,  the  work  is  with 
God  much  more  than  with  us  ;  we  cannot  change 
■our  own  hearts ;  we  must  wait  until  the  Lord  does 
it.  How  must  you  wait,  my  dear  friend  ?  And 
where  is  the  command  for  waiting  thus  ?  Is  it  con- 
tained in  II  Cor.  vi,2?  "  Behold!  now  is  the  ac- 
cepted time,  behold !  now  is  the  day  of  salvation.'^ 
Is  this  command  for  waiting,  contained  in  Acts, 
ir,  38?  ^^  Then  Peter  said  unto  them,  repent  and  t)e 


350 

baptized  every  one  of  you,  for  the  remission  of 
sins,  and  ye  shall  receive  the  Holy  Ghosf  Is 
this  command  for  waiting,  contained  in  Acts, 
xvi,  31 — 33?  "And  they  said,  believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved,  and  thy 
house.  And  they  spake  unto  him  the  word  of  the 
Lord,  and  to  all  that  were  in  his  house.  And  he 
took  them  the  same  hour  of  the  night,  and  washed 
their  stripes :  and  was  baptized,  he  and  all  his, 
straightway."  Is  it  Mark,  i,  15?  "The  time  is 
fulfilled,  and  the  kingdom  of  heaven  is  at  hand, 
repent  ye,  and  believe  the  gospel."  Is  it  Ezek. 
xviii,  31, 32?  "  Cast  away  from  you  all  your  trans- 
gressions, whereby  ye  have  transgressed;  and 
make  you  a  new  heart  and  a  new  spirit:  for  why 
will  you  die,  O  house  of  Israel.  For  I  have  no 
pleasure  in  the  death  of  him  that  dieth,  saith  the 
Lord  God,  wherefore  turn  yourselves,  and  live 
ye."  According  to  the  above  quoted  passages^ 
and  many  others  equally  easily  produced,  there 
appears  to  be  no  waiting  the  divine  operations 
otherwise  than  in  the  vigorous,  earnest  use  of  the 
means  God  has  appointed.  The  present  is  points 
ed  out  to  us  as  the  decisive  and  all -important  mo- 
ment; the  holy  scriptures  give  us  no  encourage- 
ment to  calculate  on  what  may  be  done  to-morrow; 
our  duty  is  before  us,  if  we  perform  it  well,  we 
shall  be  accepted  in  the  blessed  Redeemer,  come 
the  assistance  from  where  it  may  which  enables 
us  to  do  so  ;  if  net,  we  shall  certainly  be  condemn- 
ed, be  the  obstacle  what  it  would.  Lotus  all,  then, 
be  up  and  doing  while  mercy  calls,  and  make  our 
calling  and  election  sure  before  it  is  too  late  for 
the  Kedeemer's  sake.    A  m  e >\ 


BKTREATING  CHRISTIANS  NOT  TO  BE  CON> 
FORMED  TO  THIS  WORLD,  BUT  TO  BE  TRANS- 
FORMED BY  THE  RENEWING  OF  THEIR  MINDS 


'Romans,  Xll,  2. 

'^ And  he  not  conformed  to  this  world  ;  but  be 
ye  transformed  by  the  reviewing  of  your 
minds,  that  ye  may jprove,  what  is  that  good 
and  acceptable,  and  perfect  will  of  God.'' 

THE  general  spirit  of  the  world,  and  that  of 
Christianity,  are  very  contrary  to  one  another,  and 
never  can,  and  never  will  be,  reconciled.  Many 
attempts  of  this  kind  have  been  made  by  men  of 
temporising  minds ;  not  willing  to  give  up  religion 
on  the  one  hand,  because  on  this  is  founded  all 
their  hope  of  future  happiness;  and  not  willing  to 
let  go  the  world  and  its  amusements,  pastimes 
and  pleasures,  on  the  other,  because  on  these  they 
depend  for  their  present  happiness;  they  have  en- 
deavored to  hold  both  fast,  but  in  no  single  instance 
have  they  ever  succeeded,  neither  ever  will  they, 
while  the  words  of  the  infallible  Saviour  remain 
true,  and  those  of  his  inspired  apostle;  ^^Ye  can- 
not serve  God  and  Mammon;"  Mat.  vi,  24 
"Whosoever,  therefore,  will  be  the  friend  of  the 
world,  is  the  enemy  of  God;"  James,  iv,  4. 

I  am  to  demonstrate,  that  without  a  renewed 
heart,  we  never  can  have  a  true  and  proper  know- 
Iiedge  of  the  good,  acceptable  and  perfect  will  pf 


358 

God.  I  do  not  mean  by  this,  that  an  unrenewed 
man  cannot  understand  the  meaning  of  a  certain 
proposition  or  form  of  words  laid  down  in  the  ^" 
cred  writings  as  well  as  in  other  writings;  this 
he  certainly  may  do.  But  the  moral  beauty  and 
excellency  of  God's  holy  character  and  law^,  and 
of  the  christian  religion,  no  man  understands  well 
but  he  who  is  transformed  by  the  renewing  of 
his  mind.  The  moral  excellence  of  the  character 
and  law  of  God,  is  a  matter  of  taste,  and  thorough- 
ly known  and  comprehended  only  by  those  w^ho 
feel  a  renewed  heart;  and  in  this  sense  it  is  pre- 
cisely, and  in  no  other,  I  presume,  that  ^Hhe  carnal 
manrcceiveth  not  the  things  of  the  spirit  of  God, 
they  being  foolishness  unto  him;  neither  can  he 
know,  because  they  are  spiritually  discerned." 
Thus,  for  example,  I  never  can  convey  a  correct 
idea  of  honey  to  a  man  who  has  never  tasted  it, 
by  any  lecture  I  can  give  him,  however  elaborate 
but  let  him  apply  one  tea-spoonful  of  this  luscious 
liquid  to  his  palate,,  and  he  has  the  correct  idea  at 
once.  And  thus  it  is,  that  christians  discover  the 
moral  excellence  of  God's  character,  which  is  just 
as  much  an  object  of  spiritual  taste,  as  honey  is  of 
natural  taste;  and,  sirs,  in  this  representation,  we 
are  on  fair,  broad,  scripture  ground  ;  Ps.  xxxiv,  8; 
^^  O  taste  and  see,  that  the  Lord  is  good."  Now, 
the  thing  proposed  to  be  seen  and  thoroughly 
known,  is,  that  the  Lord  is  good;  and  the  plan  is 
to  taste. 

1.  Learn,  that  although  we  cannot  always  dis- 
tinguish between  true  christians  and  mere  pretend- 
ers, or  mere  men  of  the  world,  with  such  accuracy 
as  Almighty  God  can;  yet,  where  our  acquaintance^ 


S59 

b  considerable  with  our  fellow  men,  we  may 
form  opinions  concerning  them  with  no  small  de- 
gree of  precision, and  as  far  as  is  necessary  for  chris- 
tian fellowship.  The  spirit  of  the  world,  and  the 
spirit  of  Christianity,  are  not  so  like  one  another 
as  to  prevent  a  discerning  eye  from  discovering  the 
difference. 

2.  Learn,  that  it  is  a  great  blessing  to  men  of  the 
world,  who  hate  Christianity  inveterately,  that 
there  is  such  a  thing  in  the  world  as  the  christian 
religion,  and  such  people  as  christians.  Were 
there  none  otherwise  minded  than  the  men  of  the 
world,  how  intolerable  would  be  the  state  of  soci- 
ety?  The  spirit  of  envy,  pride  and  injustice,  uni- 
versally reigning,  how  could  mankind  enjoy 
even  their  civil  liberties  and  common  rights?  As 
matters  now  exist,  if  some  are  unruly  and  disor- 
derly, there  are  always  some  others  found  disposed 
to  check  and  control  the  disorders  that  exist,  and 
by  these  things  keep  society  in  some  kind  of  or- 
der. The  plain  fact  is,  Christianity  has  done  more 
for  meliorating  the  condition  of  human  creatures, 
than  any  thing  else,  and  every  thing  else, the  world 
ever  saw.  To  this  sacred  thing  we  owe  all  our 
hospitals,  our  Sunday  schools  and  various  charit- 
able societies  for  bettering  the  condition  of  man. 

3.  Learn  the  great  reason  there  is  to  fear,  that 
many  who  profess  the  pure,  holy,  and  self-denied 
rehgionofthe  gospel,  have  nothing  of  religion  but 
the  profession.  Alas,  how  conformable  are  many 
to  the  world!  How  little  of  the  pure,  mild  and  ge- 
nuine spirit  of  christiaiiity,  appears  in  the  lives  of 
many  of  our  most  loud  and  noisy  profeesors  of  re- 
ligion! 


360 

4  Learn  the  great  and  indispensible  necessity 
that  exists  for  a  change  of  heart,  in  order  to  inherit 
the  kingdom  of  God !  If  mankind  are  such  as  the 
subject  represents  them,  they  certainly  must  be 
changed  before  they  can  be  admitted  to  heaven, 
or  enjoy  God  ;  nothing  impure  or  unholy  can  obtain 
admittance  there ;  the  heart  must  be  changed,  or^ 
4he  soul  must  be  lost,  Jesus  Christ  being  judge; 
John,  iii,  S;  ^^Except  a  man  be  born  again,  he 
cannot  seethe  kindom  of  God.*' 

^.  Let  us  take  occasion  from  this  subject  to  ex- 
amine ourselves  carefully,  whether  or  not  w^e  ever 
have  been  transformed  by  the  renewing  of  our 
minds,  that  we  might  prove  what  is  the  good  and 
acceptable,  and  perfect  will  of  God.  And  let  us 
seriously  recollect,  that  not  every  one  that  saith, 
^^Lord,  Lord,  shall  enter  into  the  kingdom  of  God ; 
but  he  that  doeth  the  will  of  our  Father  who  is  in 
heaven;''  Mat.  vii,  21. 

May  the  Lord  of  his  infinite  mercy  enable  us  all 
so  to  feel,  so  to  live,  and  so  to  act,  that  we  may  be 
accounted  worthy  at  last  to  inherit  the  kmgdom  of 
eternal  joy.    Amen. 

THE  END, 


Princeton  Theological  Seminary  Libraries 


012  01157   1934 


